ONE of the Pharisees in the gospell, as if he were vnwilling to be ignorant in so weightie a matter, as is mans salvation, in a tempting manner asked Christ this question: Master, what shall I do to in­herit eternall life? Our Saviour for an­swere put forth another question, and said, what is written in the law, how rea­dest thou? Luk. 10.26. Where we may note that the law is written for man to read, that so he may be instructed, what he is to doe in discharge of his duty towards God.

The rich man in Hell, prayed Abraham, that Lazarus might be sent vnto his fathers house, to testifie vnto his fiue brethren, lest they also should come into that place of tormēt. To whom Abraham answered, They haue Moses and the Prophets, let them heare them. Luk. 16.29. The parable teacheth vs thus much, that vnlesse we delight in hearing the word preached, we shall never attaine to the meanes of escaping eternall tor­ments. Two notable vses of the word of God, Reading, and hearing; They lead man as it were by the hand to the very [Page 2] point of his felicity. For what more blessed then to possesse e­ternall life? Yet [...] the Pharisee taught, that by reading of the law life eternall might [...]ee purchased. And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brethren by hearing of Moses and the Prophets, might be saved.

It was a setled opinion of Deut. 8.3. old, though vttered in fulnes of time by our Mat. 4.4. Luc. 4.4. Saviour, that a man liveth not by bread only, but by every word, that proceedeth out of the mouth of God. The truth of which is confirmed by the practise of Godly men in former a­ges. I wil no [...] trouble you with many instances. Many and ex­cellent wor [...] the revelations which God gaue vnto the Pro­phet David, yet notwithstanding all them, as himselfe witnes­seth cap. 9.2. he omitted not the reading of the prophecy of Iere­mie. Much doubtlesse for the spirituall food of his own soule: yet for our ensample also, that we should be conversant in the scriptures too. It was a worthy commendation which Luke gaue the Romans, Act. 17.11. for that as soone as they had heard the word preached by S. Paule, they diligently confer­red the scriptures, to know whether it were so, or no; and thereby confirmed themselues in the truth, which they had heard. This their zeale, and diligence, should stirre vs vp also, for the con­firmation of our faith vpon the hearing of the word, to search the scriptures. That great heathen Lord, Queene Candaces Eu­nuch, as he was riding on the high way in his chariot, did read the prophet Esay, and the Lord of heauen had regard vnto him for it. Act. 8.28. So. Daniel by reading, the Beroeans, and the Eunuch by reading, and hearing of the word, were spirituallie f [...]d, and nourished vnto everlasting life.

To these holy exercises both of reading & hearing the scrip­tures, the scriptures are full of exhortations, fit for all estates: for VN [...]RL [...]ERS; that they would search the scriptures, be­cause in th [...] they thinke to haue eternall life, and they do testifie of Christ, Iohn. 5.39. for BELEEVERS; that besides other parts of their spirituall armour, they would take vnto thē the sword of the spirit, which is the word of God. Ephes. 6.17. for YONG MEN; [Page 3] that they would rule themselues after the word of God, and so clense their waies. Psal. 119.9. for ALL MEN, that they woulde meditate in the law of God day and night. Psal. 1.2.

Now, that the scriptures, the sword of the spirit, the word and law of God might be much vsed to the dividing asunder of the soule and the spirit, of ioints and marrow, it was decreed in a Nirena Syno­dus decretis suis tavit ne [...] è numero Christi­anorum sacris [...]ib [...]iorum libris caroret. Cor [...]. Agrippa de Van. Scient. cap 100 De verbo Dei. councell of Nice; that no house should be without the holy Bi­ble: which In cupi [...] Ie­iunii. Sire de Tempore Serm. 55 Feria quar­ta post Domini­tam in Quin­quagesima. Sic etiam autor Sermonum ad fratres in in Eremo. Serm: 56. Non vobis de­bet sufficere. quod in Eccle­sia lectiones di­vinas audiatis, sed in domibus, & in conviviis vestris, & quando dies breves sunt, etiam aliquibus horis in noctibus LACTIONI divinae debetis insiste­re, Vt in horreo cordis vestri spiritale poscitis triticum comparare, &c. S. Austen also entended, saying: Nec solum suffici­at, quod in Ecclesia divinas lectiones auditis, sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite. Let it not con­tent you to heare the holy scriptures read vnto you in the church only: but in your houses also at home, either read them your selues, or cause other to read them. Vtinam omnes facere­mus quod scriptum est: serutamini scripturas. It is Homil 2. Vpon Esai. Origent: would to God we all did as it is written, search the Scriptures. Chrysostome Homil 9 vpon the Epist [...]e to the Colossians. saith, Comparate vobis biblia animarum pharma­c [...], seculares: yea lay men get you Bibles for they are medicines of your soules. Whereof the godly and first christened Empe­rour Constantine was well perswaded, who therfore gaue Euseb. de vita Constantini lib. 4 ca. 36. Theodorit. Hist Eccles. lib. [...] cap. 16. cō ­mandement that the Bible should be written out, and sent a­broad into all the kingdomes, countries, and citties of his do­minion. And what other might the perswasion of Iewel. Replie A [...]t 15. § 13. & § 13. & § 15. & Babington vpon the Lords praier. pag. 95. Before this, K Alfrede began to translate the Psalter into Eng­lish, &c. Fo [...]e in Martyrol. ad an 899. ex Guliel. de Regib. Angl. king A­delstane here in England be, when he caused the Bible to bee translated into the English tongue, that all might read it?

The much preaching & often reading of Gods holy word in the congregations of this land in the daies of her, whom of late you loved, Queene ELIZABETH, haue set vp, & established her never dying praises. And is not God much to bee blessed for our good Iosiah, our most dread soveraigne, King IAMES? His heart is from aboue replenished with a religious zeale to [Page 4] free the passage of Gods most holy Gospell. His desire to haue God sincerely worshipped throughout this land, is made known by the good order he hath takē to set before you, & al other his liege people, Gods word, if possible, in greatest purity. Let God be with the workmē, I mean, the trāslators of the old and new testaments; This sermon was preached in the yeare of our Lord 1605. Nov. 3. Since: the Translation is perfected and published, the exactest that e­ver this Land had. Let God be with them in their holy la­bours; and let the remembrance of our King for it, be like the composition of the perfume that is made by the art of the A­pothecarie.

Hitherto (beloved) I haue by way of preface exhorted you to the reading and hearing of Gods word; and I doubt not of your obedience to it. Yet if any of you shal except against the reading of it for the hardnesse of the phrase, being of the Eu­nuches mind, Act. 8.31. that you cannot vnderstande what you reade, except you haue a guid; let it be your comfort, that his Maiesty in giving his royal assent to those laudable Canons, & Constitutions Ecclesiastical, a greed vpon in the late Begun at Lon­don. Anno Do. 1603. Synod at London, hath by the 45. & 46. canons, provided guides for you, such, as are soberly, and sincerely to divide the worde of truth to the glory of God, and the best edification of his peo­ple.

And now it being my lot to be sent vnto you, to you I bring an vnestimable pearle, the word of the Lord, which the Pro­phet Amos saw vpon Israel. In dividing it, I promise you in the words of Paul. 2. Cor. 12.19. by the help of God, to doe all things for your edifying. Wherefore (beloved) giue eare I be­seech you, with reverent regard and attention to the word of the Lord as it is written, Amos, 1.1. ‘The words of Amos, who was among the heardmen at Tekoa, which hee saw vpon Israel, in the daies of Vzziah King of Iuda, and in the daies of Iero­boam the sonne of Ioash King of Israel, two yeares before the earthquake.’ This first verse we may call the title of this booke, or the pre­face vnto it. It yeeldeth to our considerations sundry circum­stances.

• [Page 5]1 The Prophets name. Amos.
• 2 His former condition of life. He was among the heard­men.
• 3 The place of his vsual abode. Tekoa.
• 4 The matter or argument of his Prophecie, implied in these words. The words which he saw vpon Israel.
• 5 The time of his Prophecie. In the daies of Vzziah, King of Iuda, and in the daies of Ieroboam the sonne of Ioash King of Israel, two yeares before the earthquake.

Amos] Epiphanius in his booke of the liues and deathes of the Prophets, holdeth this Amos to be Esays father. To which opinion a learned and late Divine Prolog. in 12. proph. n [...]n. Danaeus seemeth to giue his assent. But S ^t Hierome is against it; and so are most inter­preters; So also is Drusius in his sacred observations lib. 4. cap. 21. And worthily. For as much as the Hebrew writing of these two names, [...] the name of ESAYS father, and [...] this our Prophets name, is evidence and proofe sufficient, that they were not one, but two names: and consequently not one, but two men. Againe Amos the father of Esay is, by interpretation fortis, & Hieronym. Nic. de Lyra. robustus, stout and valiant, but Amos our prophet is Hieron. ep. ad Paulin. Onustus, a man burdened, and loaden; or Hier. Lyran avulsus, one that is separated from others. These divers interpretations of these two names, the name of Esays father, and this our Prophets name, is evidence and proofe sufficient, that they were not one, but two names, and consequently not one, but two men. Besides Amos our Prophet is in the ancient monuments of the He­brews surnamed [...], id est, balbus a stutterer, stammerer, or maffler as Drusius noteth vpon my text. We find not any such surname giuen to Esays father. Therefore our Amos, is not Amos the father of Esay. From our Prophets name let vs come to his condition of life, and vocation, expressed by himselfe in these words. VVho was among the heardmen.

There are two sorts of heardmen: the one is of such, as do vse the feat and trade of graziers, or are sheep-masters; such as haue vnder them in pay other heardmen, and shepheards. In this sense Mesa King of Moab. 2. King. 3.4. is called a heardman, [Page 6] or shepheard; and is registred to haue rendred to the King of Israel an hundred thousand lambe and an hundred thousand rammes, with the wool. The other sort of heardmen, is of such as are hired to keep [...] cattel, a [...] s [...]e to their feeding, & safetie: such we properly cal [...] [...]ardm [...]n, [...] shepheards, and such a one was Amos our Prophet: witnes himselfe cap. 7.14. I was no Prophet, neither was I a Prophets sonne, but I was a heardman, or shepheard. You see now his former condition of life, profes­sion and vocation, see also the place where he liued.

At Tekoa] this towne Lib de vit. Prophet. Epiphanius ascribeth to the land of Zabul [...]n: Apud Mer­cerum. R. David to the inheritance of the sonnes of Aser: but S ^t Hierome (whom with the rest of the expositors of this booke. I choose to follow) placeth it in the tribe of Iudae, six miles southward from Bethlehem. Adrach [...]m in his description of the holy land saith it is two miles from Bethlehem. More or lesse; its not much pertinent to my present occasion. For the place it selfe: Tekoa is 2. Chron. 12.6. rehearsed among al those strong Cities which Rehoboam built in Iuda. Beyond the City Tekoa (as S ^t Hieromae observeth) there was not any little village, no not so much as a cottage; onely there was a great wildernesse, called 2. Chron. 20.20. the wildernesse of Tekoa; a fit place for a shepheards walke. Here Amos for a time led a shepheards life. At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecie, implied in these words.

The words of Amos which he saw vpon Israel.] The Hebrew manner is to call sermons, words, as Ierem. 1.1. The words of Ieremie. And Eccles. 1.1. The words of the preacher. And Haggei 1.12. The words of Haggei. And Luk. 3.4. The words of Esay. By these words we vnderstand sermons; the sermons of Ieremy, Ecclesiastes, Haggei, and Esay. So here the words of Amos, are the sermons of Amos.

VVhich he saw] this adiectiō sheweth that these words of A­mos were committed to him, by that kinde of propheticall in­stinct, and motion, which is tearmed vision, as Aria [...] Mon­tanus [Page 7] observeth in his common disputes of the propheticall bookes. Indeed vision is one of the kindes of prophecie: In which regard (as Sauls servant beareth witnesse. 1 Sam. 9.9.) Prophets were in the olde time called seers. Well then doth Drusius expound this place; The words which Amos saw] that is, the words which God did disclose or reveale vnto Amos in a vision. These words which Amos saw;] this vision, or prophecie, was concerning. Israel, vpon, or against Israel.]

Ʋpon Israel] Israel was a common name to the 12. tribes which issued out of Iacobs loynes; and was so from the begin­ning of Sauls reigne to the end of Salomons. After whose death a rent was made in the kingdome. Ieroboam sonne of Nebat se­duced 10 tribes. Rhehoboam Salomons sonne could keep with him but two. Thus of one kingdome; Israel; were made two: Iuda and Israel. A strange division. Israel divided from Israel: tenne tribes from the other two. Two tribes, the tribes of Iuda and Beniamin, continued in their obedience to the house of David▪ the other ten forsooke it, and fell away. The two tribes, Iuda and Beniamin (called but one tribe. 1. King. 11.13. because of the mixture of their possessions) these two tribes, setled in their faithfulnesse and obedience to the seed of Da­vid, are in holy scripture called sometimes Amos. 2.4. Iuda, sometimes Ierem [...] 1. Benjamin, sometimes Micah. 1.1. Ierusalem, sometimes Amos 6.1. Sion, some­times Zach. 12.7. the house of David. The other tenne tribes which fell away from, and forsooke their rightfull King, and ho­ly religion, haue in like sort their diverse appellations: Hos. 10.15. Bethel, Hos. 10.5. Bethaven, Micah 1.1. Samaria, Hos. 2.22. Iesreel, Amos 5.6. Ioseph, Hos. 4.17. Ephraim, Hos 10.11. Iacob, Hos. 10.11. Israel. These are the names in the sanctified writings of the holy prophets appropriate to signifie the 10. revolted tribes. Israel you see is one of them; and that is the Israel in my text. Thus was Amos by the holy spirit deputed, and di­rected with his message peculiarly, and properly, to the king­dome of the 10. revolted tribes; the kingdome of Israel. Some mention is made of Iuda incidently, and by the way; but the scope of the prophecie is Israel. The time, which was my last circumstcan [...], followeth.

The time is she downe in generall, and in particular. First in generall, thus.

In the daies of Vzziah &c:] Vzziah or Ozias called also, A­zarias. 2. King. 14.21. succeeded his father Amazias in the throne of Iuda. This he did in the 17 ^th yeare of the reigne of Ieroboam in Israel, as appeareth 2. King. 15.1. That same Iero­boam, (that you may distinguish him from a former King of the same name) is called in my text Ieroboam the sonne of Ioash. Hereby we see in generall the time of his prophecie; which is more particularly set downe in the last words two yeare before the earthquake.] Hee meaneth that same notable and famous earthquake mentioned also Zach. 14. [...]5. Yee shall fly (saith he) like as yee fled from the earthquake in the daies of Ʋzziah King of Iuda. In what yeare of Ʋzziahs reigne this earthqu [...]ke hap­pened, it is not to be collected out of holy scripture Flavius Io­sephus Lib. 9. antiq. Iudaic. cap. 11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense. Ribera dis­proue [...] Iosephus his iudgement; and saith that the earthquake happened within the fourteenth yeare of the reign of Vzziah. Some doe hold it was in the 22 ^th yeare; And the Hebrewes (whom Fun [...]cius followeth in his Chronologie) doe ascribe it to the 25. yeare. For my part I say not in what yeare it hap­pened. Why should I speake where the holy spirit is silent? It is out of doubt that there was such an earthquake, in the daies of Vzziah, witnesse the Prophet Zacharie: two yeares after Amos had begun his propheticall function; witnesse Amos here in my text.

Thus (dearely beloved in the Lord) haue I briefly run over the exposition of this first verse, let me now vpon it build some doctrine, for the building vp of our selues in our holy faith. you will bee pleased to remember with mee, that Amos of a heardmen or a shepheard became a blessed Prophet to carry a terrible word, & fearefull message from the living God, to the [Page 9] King, Nobles, Priests, and people of Israel. The doctrine to be grounded herevpon, I deliver in this proposition; ‘God chooseth vile and despised persons, to confound the great and mightie.’

Vile, and despised persons, I call such, as to the world, to humane wisdome, and to the eye of reason are of no price, e­steeme, or worth. Such as Ioseph was, when hee kept sheepe in Canaan with his brethren, and was by them sold to the Ismae­lites. Gen. 37.2, 27. Such as Moses was, when first he was cast into the flags Exod. 2.1. Such as David was while he medled with sheepfolds, and followed the ewes great with yoūg. Psal. 78.70. Such as were Peter, Andrew, Iames, & Iohn while they busied themselues about mending of nets, and catching of fish Matth. 4.18, 21. These, Ioseph, Moses, and David, shepheards, Peter, Andrew, Iames, and Iohn, fishermen, vile and despised in the accompt of the world, were chosen by the wisdome of the great God of heaven, one to be a ruler in Egypt; another to be a leader of Gods people, the third to be a King; the rest to be Christs Apostles.

Heare now a word of eternall veritie and full of comfort. You shall find it Psal. 113.7, 8. The Lord who is high aboue al nations, and glorious aboue the heavens, hee raiseth the needy out of the dust, and lifteth vp the poore out of the dung, to set him with Princes. S ^t Pauls discourse touching this point is more large and spacious. You shall find it 1. Cor. 1.27, 28. God hath chosen the foolish things of this world to confound the wise, & the weake things to confound the strong, and vile things, & things despised, and things which are not, to bring to naught the things that are. The reason of Gods dealing thus in the advancement of the foolish, weake, vile, despised, needy and poore to places of dignitie, is expressed 1. Cor. 1.29. It is, that no flesh should re­ioice in his presence, that is, that no man should glory before the Lord. In this reason are two things, worthy our religious considerations, as Musculus well observeth. For hereby our God, first suppresseth and beateth downe the pride of flesh, & takes from it all glory of wisdome, power and nobilitie; and secondly, whatsoever glory there is of wisdome, power & no­bilitie, [Page 10] he doth claime and challenge it for his owne peculiar. Thus haue you (dearely beloved) the confirmation of my do­ctrine. The doctrine was: ‘God chooseth vile and despised persons, to confound the great and mightie.’

Be patient, I beseech you, while I point at some vses of it.

The first vse is, to lift vp our mindes to the contemplation of Gods good providence. Poore shepheards and fishermen God exalteth and advanceth into the highest places of digni­tie in Church and common-wealth. Hereby wee knowe that neither Empire, nor Kingdome, nor place in them of dignitie, prioritie, or preeminence, Ecclesiasticall or politique, is gottē by the industrie, wisedome, wit, or strength of man: but that all are administred, ruled, and governed by the deputation and ordination of the highest power, God almightie.

A second vse is to stop blasphemous mouthes, such as are e­vermore open against heaven, with Cic. de nat. Deor. Epicurus, and Cic. ibid. Diagoras, and their adherents, to affirme that the God of heaven, in as much as he is absolutely blessed, is not to trouble himselfe with cares for this lower world: that it standeth not with Gods maiestie to care for the vile, abiect, and despised things of this world. This impious rabble, and Sathans brood, doe think that all things below the moone are ruled by their blind Goddesse Fortune and by Chance.

Heere must I beseech you, to let your hearts bee ioined with mine in the consideration of God his sweet, & never sleeping care and providence over this lower world.

Let vs not suppose our God, to be a God to halfes and in part only; a God aboue, and not beneath the moone: a God vpon the mountaines, and not in the vallies; a God in the greater & not in the lesser employments. The holy scriptures doe teach vs, that our God examineth the lest moments and titles in the world, that we can imagin, to a 1 King. 17.14. handfull of meale; to a Ibid. cruse of oyle in a poore widdows house, to the falling of Matth. 10.29. sparrows to the ground, to the Matth. 6.26. feeding of the birds of the aire, to the Psal. 29.9. calving of hinds: to the Matth. 6.30 clothing of the grasse of the field; to [Page 11] the Luk. 12 7. numbring of the haires of four heads: to the trickling of Psal. 56.8. teares downe our cheekes. Why then are wee troubled with the vaine conceits of luck, fortune, or chance? Why will any man say? this fell vnto mee by good lucke, or by ill lucke? by good fortune, or by misfortune? by good chance, or by mis­chance?

We may and should know, that in the course of Gods pro­vidence all things are determined and regular. This is a sure ground: we may build vpon it.

The fish that came to devour Ionas, may seeme to haue arri­ved in that place by chance; yet the scripture saith, the Lorde had prepared a great fish to swallow Ionas, Ion. 1.17.

The storme it selfe which droue the pilots to this streight, may likewise seeme contingent to the glimse of carnall eies; yet the prophet saith, I know that for my sake this great tempest is vpon you. Ion. 1.12.

The fish which Peter tooke might seeme to haue come to the angle by chance, yet he brought in his mouth the tribute which Peter paid for his Lord and for himselfe. Mat. 17.27.

By the diversity of the opinions among the brethren tou­ching the manner of dispatching Ioseph out of the way, we may gather, that the selling of him into Egypt, was but accidentall, & only agreed; vpō by reason of the fit arrival of the merchāts while they were disputing and debating what they were best to do: yet saith Ioseph vnto his brethren: you sent me not hither, but God. Gen. 45.8.

What may seeme more contingent in our eies, then by the glancing of an arrow from the common marke, to strike a tra­vailer that passeth by the way: yet God himselfe is said to haue delivered the man into the hand of the shooter, Exod. 21.13.

Some may think it hard fortune, that Achab was so strange­ly made away, because a certaine man having bent his bow, & let slip his arrow at hap hazard, without aime at any certaine marke, 1. King 22.34. strooke the King: but here wee finde no lucke, nor chance at all, otherwise, then in respect of vs, for that the shoo­ter did no more, then was denounced to the King by Micheas [Page 12] from Gods owne mouth before the battaile was begunne, 1. King. 22.17.

What in the world can be more casuall then lottery? yet Sa­lomon teacheth that when the lots are cast into the lap, the pro­vidence of God disposeth them, Prov. 16.33.

See now, and acknowledge with me the large extent of Gods good providence. Though his dwelling be on high, yet abaseth he himselfe to behold vs below. From his good provi­dence it is, that this day we are here met togither, I to preach the word of God, you to heare it, & some of vs to be made par­takers of the blessed body and bloud of our Lord and Saviour Iesus Christ. Let vs poure out our souls in thankfulnesse before God for this his blessing.

You are nowe invited to the marriage supper of the lambe, every one that wil approach vnto it let him put on his wedding garment. A garment nothing like the old ragges of the Gibeo­nites which deceived Ioshua, Ios. 9.5. A garment, nothing like the suit of apparell which Micah gaue once a year to his Le­vite, Iud. 17.10. A garment nothing like the soft cloathing worne in kings courts. Mat. 11.8. But a garment something like the garment of the high Priest, which had all the names of the tribes of Israel written vpon his brest, Exod. 28.21. For this your garment is nothing else but Christ put on, in whose brest and book of merits are written and registred all the names of the faithful: but a garment something like Elias Mantle which devided the waters, 2. King. 2.8. For this your garment is no­thing else but Christ put on, who devideth your sinnes and pu­nishments, that so you may escape from your enimies, sin and death: but a garment something like the garments of the Isra­elites in the wildernesse, which did not weare: 40 yeares toge­ther they wandred in the desert, & yet saith Moses, neither their clothes nor their shoes waxed old, Deut. 29.5. For this your gar­ment is nothing else but Christ put on, whose righteousnes la­steth for ever, and his mercies cannot be worne out.

Having put on this your wedding garment, doubte not of your welcome to this great feast maker. If any that heareth me [Page 13] this day hath not yet put on his wedding garment, but is desi­rous to learne how to do it; let him, following S. Paul his coū ­saile, Rom. 13.12. cast away the workes of darknes, & put on the armour of light: let him walke honestly as in the day, not in glutto­nie and drunkennesse, neither in chambering, and wantonnesse, nor in strife & envying: let him take no thought for the flesh, to ful­fill the lusts of it: so shall he put on the Lord Iesus.

Psal. 24.7.Lift vp your heads you gates and bee you lift vp, yee ever­lasting doors, that a guest so richly apparelled may come in, & sup with the King of glory. And the king of glory vouchsafe so to cloth vs all, that those gates and everlasting doores may lie open to vs all. So at our departure from this vally of mour­ning, we shal haue free and easie passage in the citie of God, where our corruptible shall put on incorruption and our mor­tality shall bee swallowed vp of life. Even so be it, (blessed father) for thy welbeloved sonne Iesus Christ his sake, to whō with thee in the vnitie of the holy spirit be all praise and pow­er might and Maiestie, dignity and dominion for evermore.

Amen.

IN my former Sermon vpon the first verse of this chapter (be­loved in the Lord) I commended to your religious conside­rations fiue circumstances.

• 1 Touching the prophets name. It was Amos, not A­mos Es [...] father, but another Amos.
• 2 Concerning his former condition of life. He was a­mong the heardmen: that is, hee was a heardman or shepheard.
• 3 Of the place of his vsuall abode: At Tekoa; a litle vil­lage in the confines of the kingdome of Iuda, beyond which there was not so much as a little cottage: onely there was a great wildernesse, called 2. Chr. 20.20. the wildernesse of Tekoa: a fit place for a shepheards walke.
• 4 About the matter or argument of this prophecie, im­plyed in these worder: The words which he saw vpon Is­rael. Then you heard that Amos was by the holy spi­rit deputed and directed with his message peculiarly, and properly to the 10. revolted tribes, the kingdome of Israel.
• 5 Of the time of the prophecie, which I told you, was set downe in that verse generally and specially.
  • 1 Generally; In the daies of Vzziah king of Iuda, and in the daies of Ieroboam the sonne of Ioash king of Israel.
  • 2 Specially: Two yeares before the earthquake.

After my exposition given vpō those fiue parts of that text, I recald to your remembrances, that Amos of a heardman, or shepheard, became a blessed prophet, to carry a terrible word [Page 15] and fearefull message from the living God to the king, nobles, priests, and people of Israel. Therevpon I commended to you this doctrine.

That doctrine proved, I recommended to you the vses of it. The first was to lift vp your mindes to the contemplation of Gods good providence. Poore shepheards and fishermen God exalteth and advanceth into the highest places of dignitie in church and common wealth. This might perswade you that neither empire nor kingdome, nor place in thē of dignity, pri­ority or preeminence, ecclesiasticall or politique, is gotten by the industrie, wisdome, wit, or strength of man, but that all are administred, ruled, and governed by the deputation, and ordi­nation of the highest power God almightie.

The second was to stop blasphemous mouthes such as are ever more open against the God of Heaven, to affirme, that all things belowe the moone are ruled by their blinde Goddesse fortune and by chance. Here my desire was, that your heartes might be ioined with mine in the consideration of Gods most sweet & never sleeping care over vs in this lower world: that we would not suppose our God, to be a God to halfes and in part only, a God aboue and not beneath the moone, a God in the greater and not in the lesser employments.

To this holy meditation I exhorted you, taught by the ho­ly scriptures, that our God examineth the lest moments, & ti­tles in the world, that you can imagine; to a handful of meal, to a cruse of oile in a poore widdowes house; to the falling of the Sparrows to the ground; to the feeding of the birds of the aire; to the calving of Hindes; to the cloathing of the grasse, of the field; to the numbring of the haires of our heads; to the trick­ling of teares downe our cheekes. Thus farre as Gods holie spirit assisted me, I led you the last time. Now let it please you with patience and reverence to giue eare to the word of God as it followeth, ver. 2.

In this verse I commend vnto you two generall parts:

• 1 A preface to a prophecie: And he said.
• 2 The prophecie it selfe: The Lorde shall roare from Si­on, &c.

In the prophecie, I must further commend vnto you 3. things:

• 1 The Lord speaking: He shall roare and vtter forth his voice.
• 2 The place, from whence he speaketh: from Sion and Ierusalem.
• 3 The sequels of his speech. They are two;
  • 1 Desolation to the dwelling places of the shepheards: The dwelling places of the shepheards shall perish.
  • 2 Sterility and barrennesse to their fruitfull grounds: The top of Carmel shall wither.

The first generall part, the preface to the prophecie I must first speake vnto. And he said.] He, that is, Amos: Amos the heardmā, or shepheard, whose dwelling was at Tekoa. He said; what said he? Even the words which he saw vpō Israel, that is, he spake the words of God committed to him, by that kinde of propheticall instinct and motion which is commonly tearmed vision: the words of God, which were disclosed or reveiled vnto him in a vision; Amos spake; but his words were Gods words.

Here (dearely beloved) wee may learne whence the holy scriptures haue their soveraigne authoritie. Their authoritie is frō aboue, evē from the LORD, whose name is IEHOVAH, whose Matth. 5.34. throne is the heaven of heavens, and the Habak. 3.15. sea his floare to walke in, the Esai. 66.1. earth his footstoole to tread vpon, who hath a chaire in the conscience, and sits in the Psal. 7.9. heart of man, & pos­sesseth his secret reines, and divides betwixt the flesh and the skinne, and shaketh his inmost powers, as the Psal. 29.8. thūder shaketh the wildernesse of Cades.

This powerfull and great IEHOVAH, God almightie, spake in old time to our fathers by the mouth of Moses. Exod. 4.12. and [Page 17] in the mouthes of all his Prophets Hebr. 1.1. Know this, saith S. Peter in his second epistle 1. chap. ver. 20. That no Prophecie in the Scripture is of any private motion. Marke his reason vers. 21. for the Prophecie came not in old time by the will of man, but holie men of God spake as they were moved by the holy Ghost. Hence sprang these vsuall and familiar speeches in the bookes of the Prophets: The word of the LORD came vnto me: The LORD God hath spoken: Thus saith the LORD; and the like.

This LORD, who thus spake in old time by his Prophets, did in fulnes of time, when he sent his Sonne to cōsummate, & per­fect the work of mans redēption, speak by his blessed Evange­lists, & Apostles. This appeareth by the faithfull promise made them, Mat. 10.19. Take no thought how, or what yee shall speake, for it shall be given you what yee shall say. It is not yee that speake, but the spirit of your Father that speaketh in you. It must stand for truth in dispite of al the powers of darkenes, which is recorded 2. Tim. 3.16. [...]; The whole Scripture, & eve­ry parcell therof, is given by inspiration of GOD, and hath in­ward witnesse from that Spirit, which is the author of all truth.

Hence ariseth this true position: Scriptura est authentica re­gula tum fidei, tum vitae nostrae: The word of God, which by an excellencie we call the Scripture, is an infallible rule both of our faith, and also of our life. And another position followeth here­vpon: The authoritie of holy Scripture is greater, then the autho­ritie of the Church.

Our observation here may be: Since such is the worth of ho­ly Scripture by reason of the author of it, as that it is the per­fect rule for our faith, and life; and is of greater authoritie then the Church, it must be our part to take heed vnto it, to heare it, and to read it with reverence, obsequie, and docilitie.

This worth, dignitie, and excellencie of holy Scripture, which is Gods holy word, now commended vnto you, yeel­deth a very harsh and vnpleasant sound to every Popishly af­fected eare, and may serue to condemne the Romish Church of impiety, and sinne for her neglect, and contempt of so inesti­mable a treasure. How little they esteeme of Gods written [Page 18] word, the word of life, and sole food of our soules, the graue and learned B. Iewel. Defence of the Apologie par 4. cap. 19. & 20. § 1. Brentius in his preface vpon Iacobus Andreas against Hosius, makes it plaine vnto vs, while he tels of the crying out against the holy Scriptures, as if they were blind, & doubt­full, and a dumbe schoolemaster, and a killing writ, and a dead let­ter, yea, and if it may like those reverend fathers, no better then Aesops fables.

Now lest Brentius may be thought to charge them wrong­fully, be patient I beseech you, while I shew you out of them­selues, how they harpe vpon this This poynt see touched in my Sermō vpon Psal. 21 6. pag. 12. &c. blasphemous string.

A Cardinall of great name in his time, Hosius the Popes Le­gat, and President of the Councill of Trent in his booke De ex­presso verbo Dei, saith, Vanus est la­bor, qui scriptu­ris impenditur. Scriptura eni [...] est creatura & egenum quoddā elementum. It is but lost labour that is spent in the Scriptures: he giues this reason; for the Scripture is a creature, and a poore kind of outward element. Citatur ab Illyrico in norma cōcilii Ludovicus Maioranus, a Canon of the Church of Lateran in Rome, in an Printed at Dilinga. Ann 1563. Vide H. 2. b. where al­so hee calleth the Scripturs in disgrace, literarum mo­numenta, scrip­tiones, chartu­l [...]s, macrocolla, membranulas. oration of his pronounced at Trent, said, Scriptura est quasi mortuum atramentum. the Scripture is as it were And Mart. Peresius, praef. ad libr. de traditioni­bus. [...]3. b. Vnus hic in primis est fons & orig [...]mni [...] errorum, quod nihil sit pro certo & indubitato, in iis, quae ad Christianum attinent pietatem, à quoquam fide [...] reciplendum, nisi ATRAMENTO MOR­TVO in sacris codicibus expressum inv [...]niatur. DEAD INKE. The Bishop of Apud Sleidanum comment. lib. 23. Poitiers in a speech of his at the same Trent, spake to like purpose: The Scripture is Res inanimis & muta. a dead and a dumbe thing. And thinke ye was Apud Chemnitium exam. Conc. Trid. part. 1. de sacra Scriptura. Eckius more modestly conceited, when he called the Scriptures Evangelium nigrū & Theologiam Atramentarium. the blacke gospell, & inken divinitie? or Controv. 3. de Eccles. Pighius, when hee called the Scriptures Mutos iudices. dumbe and speechlesse iudges, Sunt scripturae, velut nasu [...] cere [...]s, quise horsum, illorsum, & in quamcun (que) volueris partem trahi, re­trahi, fingi (que) facilè permittit. Pigli Hierarch Eccles. l. 3. c. 3. like vnto a nose of wax that is easily moulded and fashioned what way soever you will? or In his answer to Iewels defense Artic. 15. Divis. 9. The dangers and hurts, which the common peoples reading of their Scripture in their owne language bringeth —be great, sundry, and many. Harding, or De sacrorun Bibliorum in vulg. idiom. translatione. (pag 492) In propatulo est quantum perniciem in totum orbem Christianum ea res invexerit, & adhuc invectura sit, si Laicis illiteratis liberum sit, pro ipsorum arbitrio & curiositate sacras literas rimari, ac perscrata [...]i. Staphylus, who spake of the Scriptures, as of [Page 19] mischevous and poysonfull bookes, if so they bee committed to the view of the common people in a vulgar and knowne lan­guage.

But all these blasphemers are long since dead and gone. Is their blasphemy dead and gone with them? No: that stickes fast by their posteritie, as a leaprousie that will not be cleansed.

In the Colloquie held at Ratisbone of late Anno 1602. be­tweene the Ministers of the Augustane confession and Papists, when it was alleaged Scripturam esse normam fides, that Scrip­ture is the rule of faith; it was answered by a Iesuite, hoc esse fō ­tem omnium haerese [...]n: that this was the fountaine of all heresie: as M. Willet makes relation in his F ^o A 3. b. answere to the libellers In­troduction. It may be hee meanes the Iesuite Tannerus whose foule, reproachfull, and dishonourable speech against the holy Spirit, the author of holy Scripture, is set downe by Hunnius in his Pag. 26. historicall narration of that Colloquie at Ratisbone: Nulla, nulla, nulla vnquam fuit haeresis, quae ex sola Scriptura suf­ficienter refutari potuit. A speech vehement enough. Never, ne­ver, never was there any heresie sufficiently refuted only out of Scripture. Hee requires their imagined infallible authority of their Church to be ioined.

There was another Iesuite at the same Colloquie, by name Gretserus, of no lesse impudencie, & egregiously blasphemous. For when it was alleaged that the holy Scripture or the holy Ghost speaking in the Scripture is the highest and the infalli­ble iudge of controversies of religion, this GRETSERVS, as one possessed with the spirit of contradiction, vtters this pro­position: Colloq. Ra­tisb. per Da­vid Rungium K. 1. b. Ne (que) Scriptura sola, vt est verbū Spiritus Sancti, ne (que) ipse Spiritus Sanctus, vt loquitur per Scripturam, est index supre­mus, & infallibilis controversiarum religionis: Neither the holy Scripture, as it is the word of the holy Ghost, nor the holy Ghost himselfe, as he speaketh by the Scripture is the supreme and infallible iudge of controversies of religion. This hee vnder­tooke to proue by experience. Ecce flamus in conspectu hu­ius iudicis (haec dicens assur­gebat, & codi­cem biblicum alterâ manu tenebat, alte­râ pulsabat) Ecce adsum: ve­niat Sp. Sanct. faciat id, si po­test; iudicet me per hanc Scrip­turam; condem­net me, si potest per eam: dicat, si potest; erras IACOBE GRETSERE, tu causâ cecidisti; id si dixerit, statim transibo ad ve­strum scamnū. non potest me Spiritus Sanct. iudicare per hanc Scripturā Rang. ib. k. 2. a. Behold, saith he, we stand be­fore the face of this Iudge (with that he rose vp, and tooke the Bible in one of his hands, & stroke it with the other) wee stand [Page 20] saith he before the face of this Iudge. See now, I am here. (I vse his owne words as they are set downe by David Rungeus, in his description of the forenamed Colloquie) Ecce adsum: behold, now I am here, let the holy Spirit iudge me if he can by this Scripture: let him condemne me, if he can, by Scripture; the holy Spirit cannot iudge me by Scripture; he cannot; let him doe it if he can: he cannot condemne me by Scripture. Incre­pet te Deus Sath [...] ▪ Gretser, we doubt not, but that the LORD hath, or will rebuke thee.

Dearely beloved in the Lord, Schollers can tell you of Brō ­tes, Steropes, Pyracmo [...], Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head, & banded themselues together to plucke Iupiter from out his throne. Behold in this Iesuite Venè Cyclopicam audaciam, as great impudencie, as ever was seene in any Cyclops face; that a man by profession a Chri­stian, and among Popish Christians of the precise sect, a sancti­fied Iesuite, should challenge to a single cōbat God Almighty, who would thinke it?

Some that were at the Colloquie at Worms An. 1557 haue often remembred in their common talke Rung. Col­loq Ratisb. Q. 2 a. a newe, insolent, and vnheard of assertion, maintained by the Papists; Sacram Scripturam non esse vocem iudicis, sed materiam litis, that the holy Scripture is not a iudges voice, but rather the matter of strife and contention. It was indeed a strange assertion, and by a consequent, striking God himselfe, the author of holy Scrip­ture. Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impious assertions touching holy Scripture, they do directly strike the holy Spirit.

It is an old saying ex vngue Leonem: A man may knowe a Lyon by his claw. Surely, let men of vnderstanding consider the audaciousnes, impudencie, and furie of railing with which those Iesuits before named haue beene throughly replenished, they must acknowledge and confesse, that those Iesuits were guided by the Spirit of lyes, and blasphemies. You alreadie see the readinesse of popish Doctors to tread Scripture vnder foot, and to do it all the disgrace they can. Yet giue me leaue, I [Page 21] beseech you, by some instance to shew the same vnto you.

The instance, which I make choice of, is Gods soveraignety over the Kings and Kingdomes of this world. Hereof I en­treated in a Sermon vpon Hos. 10.7. Kings and kingdomes are wholy, and alone, in the disposition of the Almighty.

A truth included within the generall doctrine commended by S. Paule to the Romans chap. 13.1. All powers that be, are ordeined of God: acknowledged by Elihu, Iob. 34.24. God shall breake the mightie, and set vp other in their steed: expressed in the praier of Daniel, chap. 2.21. God taketh away Kings, & set­teth vp Kings: proclaimed as in the Lords owne words, Prov. 8.15, 16. By me Kings reigne, by me princes, nobles, and iudges do rule. This truth hath 3 branches, displaied in so many propo­sitions by Lipsius in his In Monitis Politicis. politique advertisements, Lib. 1. c. 5.

• 1 Kings, and Kingdomes, are given by God.
• 2 Kings, and Kingdomes, are taken away by God.
• 3 Kings, and Kingdomes, are ordered, ruled, governed by God.

All three are further made good in the infallible evidence of the written word of God.

The first was: Regna à Deo & Reges dari. Lipsius, Monit Polit. lib. 1. c. 5. p. 24 Kings, and Kingdomes, are given by God. Thus saith the LORD of Saules successour, 1. Sam. 16.1. I haue provided me a King among the sonnes of Ischai: and of the re­volt of the ten tribes, in the rent of the kingdome of Israel, 1. King. 12.24. This thing is done by me: & of the victories which Nabuchodonosor was to get over the King of Iudah, and other his neighbour Kings; the Kings of Edom, of Moab, of the Am­monites, of Tyre, of Zidon, Ier. 27.6. I haue given all these lands into the hand of Nabuchodonosor the King of Babel, my servant. It is true which we learne, Psal. 75.6. Advancement is neither from the East, nor from the West, nor from the wildernesse. Our God is iudge; he alone advanceth. You see now, it is plaine by holy Scripture, that Kings, and Kingdomes, are given by God.

The second was: Regna à Deo & Reges tolli Lips. ib. pag. 28. Kings, and Kingdomes are taken away by God. That Gods hand is likewise exercised in the removall of Kings, & translation of kingdomes, its wel known, as by the aboue-cited texts of Scripture, so by divine examples, where­of [Page 22] I might make a long recitall▪ would I remember you out of Gen. 14. of the fall of those Kings delivered into the hands of A­braham; out of Exod. 14. & 15. of Pharaohs overthrow in the red sea; out of Dan. 4. & 5. of Nabuchadnezzar & Belshazzar his sonne dispossessed of their crownes: and out of other pla­ces of the divinely inspired worde of like patterns. Its plaine without any further proofe, that Kings, and Kingdomes are ta­ken away by God.

The third was, Regna à Deo & Reges temperari. Lips. Ibid. p. 34. Kings, and Kingdomes, are ordered, ruled, go­verned by God. For proofe hereof I need no more, but remem­ber you, of that which I recōmended to you in the beginning of this Sermon, even of the wonderfull extent of Gods care & providence to the least and basest things in this world: as I said to a handfull of meale; to a cruse of oile in a poore wid­dowes house; to the falling of sparrowes to the ground; to the feeding of the birds of the aire; to the calving of hinds; to the clothing of the grasse of the field; to the numbring of the haires of our heads; to the trickling of tears down our cheeks. Shall God care for these vile and base things? and shall he not much more order, rule, and governe Kings, and kingdomes?

Now (beloved in the Lord) you see by the evidence of ho­ly Scripture that Kings, and Kingdomes are wholy and alone in the disposition of the Almightie. Giue eare I beseech you, while I shew you how this doctrine, and the holy word of God, whereon it is grounded, is in popish religion neglected, disgraced, troden vnder foot.

Romes chiefest champion, Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and king­domes from the disposition of the Lord of heaven, notwith­standing the eternall truth in the holy Scriptures. This he doth in foure positions.

1. Bellarm. de Rom. Pontif. lib 5. cap 7. § Probatur. Tenentur Christiani non pati su­per se Regem non Christa­num, si ille conetur aver­tere populum à fide. Princes if they goe about, avertere populum à fide, to a­vert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may, and must bee dis­possessed of their scepters and regalities.

2. Ibid § Quod si. Quod si Christiani olim non de­posuerunt Neronem & Diocletianū & Iulianum Apostatam, & Valentem Arianum, & similes, id fuit quia deerant vites tempo­rales Christi­anis. If the Christians in times past deposed not Nero, Dio­cletian, [Page 23] Iulian the Apostata, Valens the Arian (and other like tyrants) id fuit, quia deerant vires temporales Christianis, it was because they wanted power, and force, and were not strong enough for that attempt.

3. Ibid. § At non. At non tenentur Christiani, immo nec de­bent cum evi­denti pericu­lo religionis tolerare Regē infidelem. Christians are not bound to tolerate a king that is an in­fidell; (or a King not a Papist.) Not bound to tolerate him? Nay, saith Bellarmine, they must not tolerate such a one cum evidenti periculo religionis; if the toleration of him be an evi­dent danger to their religion.

4. Ibid. § At non. De iure humano est, quod hunc aut illum habeamus regem: It is by the law of man, that we haue this, or that mā to bee our King. This last positiō is formerly avowed by the same author in the same booke; but in the second Chapter, with oppositiō and disgrace to the soveraigntie of the Lord of hosts. § Quod ad primum. Domi­nium nō descendit ex iure divino, sed ex iure gentium. Kingdoms and dominions are not by the law of God, but by the lawe of nations. It is an impious, blasphemous, and atheologicall asser­tion.

From these positions of the great Iesuite, by a necessarie in­ference doe follow these two conclusions.

1 That the Papists woulde most willingly depriue our most gracious Soveraigne of his royall throne and regalitie, if they were of force and power so to do.

2 That all subiects of this land, may stand in manifest rebel­lion, against their King, because he is no Papist. Both which are summarily acknowledged by his royall Maiestie in his excel­lent speach the 5. of November Ann. Dom. 1605. last: The C. 2. [...]. Romish Catholiques by the grounds of their religion do maintaine, that is lawfull or ra­ther meritorious, to murther Princes or people, for quarrel of reli­gion. By the grounds of popish religion, it is lawfull, yea merito­torious for Papists to murther Kings, which are not Papists. You see his Maiesties royall acknowledgement of impietie in the grounds of Romish religion. You will not doubt of it, if you rightly esteeme that same late, thrise damnable, diaboli­call, and matchlesse plot conceived in the wombe of that reli­gion, with a full resolutiō to consume at once our pious King, [Page 24] and this flourishing kingdome.

You perceiue now, in what contempt, and disgrace the po­pish faction holdeth the holy Scriptures, the written word of God. The written word of God expreslie requireth obedience vnto Princes, as placed in their thrones by Gods sole authoritie. But the Popish religion mainteineth rebellion against Princes, as placed in their thrones by mans sole authority. Which will you follow? the holy word of God; or the doctrine of the Romish Church?

Beloved, remēber what I told you in the beginning of this exercise; though Amos spake, yet his words were Gods words; remember that God is the author of holy Scripture: and then for his sake; for the authors sake, for Gods sake, you will be per­swaded to take heed vnto it, to heare it, and read it with reve­rence, obsequie, and docility.

We, the branches of the same vine, that bare our predeces­sours, to whom by devolution the sacred Statutes of the eter­nall God, the holy Scriptures are come, must esteeme of them all for D King. B. of Lond. vpon Ion. lect. 1. p. 2. Gods most royall and celestiall Testament; the oracles of his heavenly Sanctuary, the only key vnto vs of his reveiled counsailes, milke from his sacred breasts, the earnest & pledge of his favour to his Church; the light of our feete, Ierem. 15.16. ioy of our harts, Lament. 4.20. breath of our nostrils, pillar of our faith, anchor of our hope, ground of our loue, evidence and deeds of our future blessednesse.

Behold the value, and price of the words, which Amos saw vpon Israel, which God willing, with all my diligence, & best paines, I will expound to you hereafter, as occasion shall be ministred.

Now let vs poure out our soules in thankfulnesse before the LORD, for that hee hath beene pleased this day to gather vs together to bee hearers of his holy word, and partakers of the blessed Sacrament of the body and bloud of our Lord Iesus Christ, thereby to confirme our holy faith in vs. We thanke thee therefore, good Father, and beseech thee more and more to feed vs with the never perishing food of thy holy word, that [Page 25] by it being made cleane and sanctified, wee may in due time haue free passage from this valley of teares to the city of ioie, Ierusalem which is aboue, where this corruptible shall put on incorruption, and our mortality shall be swallowed vp of life. So be it.

VPon the preface to this prophecie [these words: and he said] my last lecture was bestowed: wherein because whatsoever Amos, the heardman, spake, was the word of God, I endeavored to shew forth the worth, dignitie, and excellencie of the word of God, commonly called by the name of holy Scripture. A point that yeel­deth a very harsh, & vnpleasant sound to euery popishly affected eare, as then at large I made plaine our of popish mouthes, & practise. Order now requireth, that I goe on to the next generall part of this text, to the prophecie it selfe. The first point therein to bee recommended at this time vnto you, is the LORD speaking.

The LORD shall roare, and vtter his voice] wherein I desire you to obserue with me, who it is that speaketh, and how hee speaketh.

Who speaketh? It is the Lord.

How speaketh he? He roareth, and vttereth forth his voice.

First of him that speaketh: Hee is in the Hebrewe text cal­led IEHOVAH; which is the D. King, B. of London vpon Io­nas Lec. 11. p. 152. honorablest name be­longing to the great God of Heaven. Much might bee spoken [Page 26] of it, would I apply my selfe to the curiositie of Cabalists and Rabbins; as that it is a [...] [...]. Zanch. de nat Dei lib. 1. c. 13 not to be pronounced, or taken within polluted lips; that it is a Cael. Rho­diginus Lect. antiq. lib. [...]2. cap. 9. Quem nos DEVM nū ­cupam [...] Aegyp­tij THEVT, Persae dicunt SYRE, Mago­rum discipli­na ORSI, vnde profluxit Oro­masis. Iam apud Hebraerum gē ­tem celebre est quatuor vocali­um Dei sacrum nomē [...], quod inde Tetragrā ­maton dicunt, & alia voce ex primitur [...] Graecis vero [...] appellatur Arabibus AL­LA. Sic & Zāc. de natura Dei lib. 1. cap. 13. Apud Graecos, post Hebraeos, nomen Dei, nē ­pe [...] qua­tuor constat li­teris. Sic apud Latinos. DEVS. vnde & Hisponi dicunt DIOS; Itali IDIO; Galli DIEV; Germanis quo (que) & Anglis quatuor est literarum GOTT. Sic Chaldaeis, & Syris [...], Arabibus [...] Aethio­pibus [...], Aegyptijs [...]: Assyrijs [...], Persis [...], Magis est O [...]SI, Dalmatis, seu Illyri­ [...] BOGI, Maometanis A [...]GD: Gentibus in mundo novo repertis ZIMI. na [...] of foure letters in all tongues and languages; and that these foure letters in Hebrew are all Literae qui­escentes. letters of Rest, to signifie vnto vs, that the rest, repose, and tranquillitie of all the creatures in the world is in God a­lone; that it is a Zanch. vbi suprà: powerful name for the working of miracles, and that Christ and Moses had by it done great wonders.

But my tongue shall never enlarge that, which my soule ab­horreth, such brainsick, superstitious, and blasphemous inven­tions. Yet this I dare avouch before you, that there is some se­cret in this name. It is plaine, Exod. 6.3. There the LORD spea­king vnto Moses saith: I appeared vnto Abraham, to Isaac, and to Iacob, by the name of a strong, omnipotent, and al sufficient God, but by my name Iehovah, was I not knowne vnto them. I vnfold this secret. This great name IEHOVAH; first it importeth the eternitie of Gods essence in himselfe, that he is Heb. 23.8. yesterday, and today, and the same for ever, Apoc. 1.8. which was, which is, and which is to come. Againe it noteth the existence, and perfection of all things in God, as from whome all creatures in the world haue their Act. 17.28. life, motion, and being, God is the being of all his crea­tures; not that they are the same that he is, but because of Rom. 11.36. him and in him, and by him are all things. And last of al it is the Me­moriall of God vnto al ages; as himselfe calls it Exod. 3.15. the memoriall of his faithfulnesse, his truth, & his constancie in the performance of his promises. And therefore whensoever in a­ny of the Prophets, God promiseth or threatneth any great matter, to assure vs of the most certaine event of such his pro­mise, or threatning, he addes vnto it his name, IEHOVAH.

In steed of this Hebrew name, IEHOVAH, the most proper name of God, the 70. interpreters of the old Testament doe e­very [Page 27] where vse [...], a greeke name, a name of power, wel sui­ting with the living, true, and only God. For hee hath plenum [...]. The power and authority, which he hath over all things, is soveraigne, & without controlement. He that made the hea­vens, and spread them out like a Psal. 104.2. curtaine to cloath himselfe with light as with a garment, he can againe Esai. 50.3. cloath the heaven with darknesse, and make a sacke their covering. He that made the sea to Psal. 104.3. lay the beames of his chamber therein, and Ierem. 5.22. placed the sand for bounds vnto it by a perpetuall decree, not to be pas­sed over, howsoever the waues thereof shall rage, and roare; he can with a worde Iob. 26.12. smite the pride thereof. At his rebuke the flouds shall be turned Esai. 50.2. into a wildernesse, the Sea shall be dried vp, the fish shall rot for want of water, and die for thirst. He that made the drie land, and so set it vpon Psal. 104.5. foūdations, that it should never moue, hee can cover her againe with the deepe as with a garment, and so rocke her that shee shall Psal. 107.27 reele to and fro, and stacker like a drunken man. So powerfull a God may wel be na­med from power, [...], the absolute LORD, ruler and com­mander of all things.

This name of power, [...], fitly put for the Hebrew name IEHOVAH, cōmonly rendred in our English tongue, LORD, is in the writings of the Apostles simply, and absolutely, (if the learned haue made a Zanch. de Attrib. lib. 1. c. 17. iust calculation) ascribed vnto CHRIST 1000 times: and may serue for sufficient proofe of the deitie of CHRIST. For it imports thus much: that CHRIST, the Heb. 1.3. en­graved forme of his Father, sitting at the right hand of the Ma­iestie in the highest places, is together with the Father and the Holy Ghost, the author, and governour of al things; and in a ve­ry speciall manner, he is the heire of the house of God, the migh­tie protector of the Church.

CHRIST, the only begotten Sōne of God, he is the LORD: yet so, that neither the Father, nor the Holy Ghost are excluded from dominion. The Father is LORD, the Holy Ghost is LORD too. For in all the workes of God ad extra, (so we speak in the schooles; but to speake more vnderstandingly to your capaci­ties,) in al externall works, each person of the TRINITIE hath [Page 28] his operation.

Yet so that a common distinction be observed. For these ex­ternall workes of God do admit a double consideratiō, Zanch. de Incarn. lib 2. c. 3. q. 1. Thes. 2. either they are beg [...]n [...] the Divine persons and ended extra divi­vinas perso­nas. in some one of them: or they are both begun and ended, [...] the Di­vine persons. The works of God begunne externally, and ended in some one of the persons, what are they? They are such as was the Ʋoice of the F [...]her concerning CHRIST. Matt. 3.17. This is my be­loved sonne a voice formed by all three persons, In aliqua personarum. yet vttered only by the Father. They are such as was that Matt. 3 16. Doue, descending vp­on CHRIST at his baptisme: a Doue framed by al three persons, yet appropriate only to the Holy Ghost. They are such, as were the body and soule of CHRIST: a body and soule created by all three persons, yet assumed only by the sonne of God.

This is that obvious, and much vsed distinction in schoole divinity: Inchoativè, & terminative. I thus expound it. In these now named workes of God, the voice that was spoken vnto CHRIST; the Doue that descended vpon CHRIST, the body and soule of CHRIST, We are to consider two things: their be­ginning, and their end. If we respect their beginning, they are the workes of the whole Trinity, common vnto all; but respect we their perfectiō and end, they are no more common, but hyposta­ticall & personall, for so the voice is the Fathers alone; the Doue is the Holy Ghosts alone; the reasonable soule, and humane flesh are the Sonnes alone.

Besides these, there are other workes of God, as begunne so ended also EXTRA PERSONAS; externally: and they are of two sorts: either supernatural, (such I cal the miraculous works of God;) or naturall; such as are the creation of the world, the preservation of the same, and the government of it. All these workes of which kinde soever, whether miraculous, or works of nature, are common to the whole TRINITIE. The Father worketh, the Sonne worketh, and the Holy Ghost worketh, as in doing of wonders; so in creating all things, in preserving all things, in governing all things. Wherevpon followeth that which before I affirmed; that as the Father is LORD, so the Son [Page 29] is LORD, and the Holy Ghost is LORD also. So the LORD, whom I commended vnto you for the speaker in my text, is the Vnitie in Trinitie, one God in three persons, God Almightie, the Father, Sonne, and Holy Ghost.

Before I go on, to shew you, how he speaketh, I must make bold vpon your patience, to tell you of some duties, necessarie duties, to be performed by vs towards him, as LORD. God is the LORD, we are his servants. The duties we owe him in this respect are three: to obey him, to serue him, to profit him.

The first duty required of vs, is obediēce vnto God his word, lawes, & commandements. This duty whosoever performeth, shall easilie performe the second duty, to wit, faithfull service, with all care and diligence to do whatsoever worke it pleaseth God to employ him in: and shall not leaue vndone the thirde dutie, but shall doe good, and be profitable vnto the LORD.

All these duties were well discharged by our first parent A­dam. As long as he was invested with his roabe of innocencie, he was perfectly obedient, a faithfull servant, and profitable to his LORD.

Now if it wil be doubted here how a man should be profita­ble to God; thus I answere. That Gods riches doe consist in his glory, and therefore if his glory be increased and enlarged, his advantage is procured. The parable of the talents, Mat. 25.14. confirmeth this point. The parable is there plainely delivered vnto you. The meaning of it is; that God giveth vs his graces to this end, that we should vse and increase them for his advā ­tage. Yea God there compareth himselfe to a covetous vsurer, so greedy of gaine, as that he reapeth, where he sowed not, and gathereth where he scatered not. By all meanes he laboureth to gaine glory to himselfe.

Eliphaz in the 22. chapt. of Iob ver. 2.3. seemeth in worde to thwart, and crosse this doctrine. For saith he; may a man be pro­fitable vnto God? Is it any thing to the Almighty, that thou art righteous? Or is it profitable to him, that thou makest thy waies vp right? I answere, that God indeed is not so tied to man, but that he can set forth his glory, without him, or his righteousnes; yea [Page 30] he can glorifie himselfe in the vnrighteousnes, and destruction of man: yet I say, that to stirre vp m [...]n to holynesse, it pleaseth God in mercie to count only that glory gained, which is gai­ned by the obedience of his servants. And therefore I saie a­gaine, that Adam in the state of his innocencie was perfectly obedient, a faithfull servant, and profitable to his LORD.

But alas, mā once beautified with innocēcie, with holynes, & with the grace of God, is now spoyled of his roabes; the Queene once cloathed with a vesture of needle works wrought about with divers colours, is now stript of her iewels: & the soule of mā once ful of grace, is now robbed of her ornaments, & rich attire. My meaning is, that man once able to present himselfe spotles, and without blame before the lambe is now fallen from that grace.

The preacher Eccl. 7.20. doth assure vs that there is no man iust in the earth, that doth good, and sinneth not. So much doth Solomons question import. Prov. 20.9. Who can say I haue pur­ged my heart? I am cleane from my sin? O, saith Eliphaz vnto Iob cap. 15.14. What is man, that he should be cleane? and he that is borne of a woman that he should be iust? Behold, (saith he) God hath found no stedfastnesse in his Saints, yea the heavens are not cleane in his sight; how much more is man vnstedfast, how much more abominable, and filthy, drinking iniquitie like water? When the LORD looked down from heaven, to see whether there were any childe of man, that would vnderstand, and seeke God, Psa. 14.2. could hee finde any one framed according to the rule of perfection, which he requireth? He could not. This he found, that all were gone out of the way, that all were corrupt, that there was none that did good, no [...] not one.

Soe sinfull is man in his whole race: sinfull in his concep­tion: sinfull in his birth; in every deed, word, and thought wholy sinfull. The actions of his hands, the words of his lips, the motions of his heart, when they seeme to be most pure and sanctified, yet then are they as vncleane things, and filthy clouts Esay 64.6. So that, that which is spoken of cursed Cain Gen. 4.14. may in some sense, be applyed to man in generall; that for his sinne he is cast forth from the presence of God, and is nowe [Page 31] become a fugitiue, and a vagabond vpon the earth.

I wil not prosecute this point of mans nakednes any farther. By this which hath beene spoken it appeareth plainely, howe vnfit man is, to fulfill those good duties required of him by his LORD God. For his first duty, insteed of obedience he continu­ally breaketh the commādements of his God in thought, word, and deed. For his second duty, insteede of waiting vpon God to do him service, he serveth Sathan, sinne, and his owne corrupt de­sires. For his third duty, insteed of bringing any advantage of glory vnto God; he dishonoureth him by all meanes, leading his life, as if there were no God.

You haue seene nowe the miserable and wretched estate of man, by nature the vassall, and slaue of sinne: with whom it fa­reth, as it did with Pharaohs servants, when they had sinned a­gainst their Lord. Gen. 40. You know the story, how Pharaohs chiefe butler was restored to his former dignitie, when as the baker was hanged.

These two servants of Pharaoh may resemble two sorts of mē exiled from paradise, and frō the presence of God because of their sinne, to liue vpon the face of the earth, as it were in a dungeon full of miserie; namely the reprobate, and the elect. For the repro­bate; as they liue, so they die in this dungeon, and do die eter­nally, but the elect, they are pardoned, and restored to their for­mer dignity; and enabled by CHRIST, their redeemer, and re­conciler to God, to performe their duties to their LORD, their duties of obedience, of faithfull service, and of profitablenes; to o­bey the commandements of God, to performe whatsoever ser­vice is enioyned them, and to procure advantage of glory to their LORD.

Beloved, I doubt not, but that all we, who are now religious­ly assembled in this place, are the elect of God, chosen by him in Christ Iesus Ephes. 1.4. before the foundation of the world, to bee holy and without blame before him in loue: yet I feare me, should wee en­ter into our owne hearts, and examine our selues, how we haue walked in dutifulnesse towards him; our best course will bee to runne vnto him with a PECCAVIMVS in our mouthes. LORD [Page 32] we haue Luk 15.18. sinned against heaven and before thee, and are not wor­thy to be called thy servants.

By the first branch of [...]ur dutie we are required to be obedi­ent servants, but we haue beene Ezech. 2.4. hard of face, and stiffe hearted, a rebellious ofspring like vnto our fathers. By the second branch of our dutie we are required to be faithfull servants; but wee haue made a covenant with Rom. 6.19. vncleanenesse, and iniquitie, to serue them. By the third branch of our dutie we are required to be profitable servants; but when we should haue Mat. 25.27. put our Lords mony to the exchangers for his greater vantage, wee haue vers. 25. hid it in the earth. LORD, enter not into account with vs, Iob. 9.3. we can­not answere thee one of a thousand.

Now (dearely beloved) suffer a word of exhortation, let the remembrance of your holy duties by you to bee performed to the LORD your God be like Ecclus. 49.1. the compositiō of the perfume that is made by the arte of the Apothecary, sweete as hony in your mouthes, and as musicke at a banket of wine. Bee it vnto you Ezech. 16.11.12. as bracelets vpon your hands, as chaines about your necks, as frontlets vpon your faces, as earings in your eares, as beautifull crownes vpon your heads; let it be written in your hearts as Ierem. 17.1. with a pē of yron, or point of a Diamond, never to be raced out.

Shall I deliver this your dutie vnto you in blessed Paules words? In blessed Paules words this is your duty, to 1. Thes. 2.12 walke worthy of the Lord, Coloss. 1.10. To walke worthy your vocation, Ephes. 4.1. To walke as children of the light, Ephes. 5.8. To walk in newnes of life, Rom. 6.4. To walke in loue, Ephes. 5.2. To haue your conversation, as it becommeth the Gospell of CHRIST, Phil. 1.27. To behaue your selues honestly towards them that are with­out, 1. Thess. 4.12. To walke honestly as in the day, Rom. 13.13. If you take thought Rom 13.14. for your flesh to fulfill the lusts of it; if your eyes are 1 Iohn 2.11. blinded with 2 Tim. 3 4. loue of pleasures; if you haue Ephes. 5.11. fellowship with the vnfruitfull workes of darknesse, you are out of the way and doe much faile in the performance of your holy duty.

And to keepe you the better in the right way, let me plain­ly tell you out of 1. Cor. 6.9. and Ephes. 5.5. That neither Ido­laters, nor the covetous, nor extortioners, nor theeues, nor adul­terers, [Page 33] nor fornicators, nor buggerers, nor wantons, nor drun­kards, nor raylers, shall haue any inheritance in the kingdome of God. Haue not some of vs beene such? yet to such there is mini­stred a word of comfort 1. Cor. 6.11. First is our accusation, Such were some of you: then followeth our comfort, but yee are washed, but yee are sanctified, but yee are iustified in the name of the LORD IESVS, and by the spirit of God.

Is this true beloved? Are we washed, and sanctified, and iu­stified, in the name of the LORD IESVS, and by the spirit of God? why then; resolue we to follow S ^t Paules advise, Phil. 4.8 Whatsoever things are true, and honest, and iust, and pure, and doe pertaine to loue, and are of good report: if there bee any vertue, or praise, resolue we to thinke on these things: thinke wee on these things to doe them, and we shall well performe our holy duties to our LORD. Thus farre of my first note touching the speaker, who speaketh. Now followeth my other note; How hee speaketh?

He shall roare, and vtter his voice] The metaphor of roaring with reference vnto God, is frequent and much vsed in holy Scripture. You shal find it as here, so Ierem. 25.30. ioined with the voice of the Lord: The Lord shall roare from aboue, & thrust out his voice from his holy habitation. And so againe Ioel. 3.16. where you haue the very words of my text: The LORD shall roare out of SION, and vtter his voice from Ierusalem. You shall find it without any mention of the Lords voice, Hos. 11.10. The LORD shall roare like a Lion: when hee shall roare, then the children of the west shall feare. You shall find it with applicati­on, Amos 3.8. The Lyon hath roared; who will not be afraid? The LORD God hath spoken, who can but prophecie?

S ^t Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth, for as much as it is fit for every man to vse in his speech such examples, and similitudes, as are most fami­liar to him in his owne art, dayly course, and trade of life. Its fit for a sea faring man, to compare his heavinesse to a tempest, his losse to a shipwracke, his enimies to contrary windes: fit for a souldier, to tell of his sword, his buckler, his coat of male, his launce, his helmet, his musket, his wounds, his victories: sit for [Page 34] a husbandman to be talking of his oxen, his kine, his sheepe, his grounds. Not vnfitly then doth Amos our Prophet, sometimes a shepheard, one that kept his sheepe in the wast wildernesse of Tekoa, where many a time he had heard the Lyons roare, com­pare the terrible and dreadfull voice of the living God, to the roaring of Lyons.

The Lord shall roare] By this hyperbolicall forme of speech the holy Spirit convinceth vs of stupidity, and dulnesse, as vn­able to entertaine any admonition from God, except he speak vnto vs after an extraordinary māner. For this reason, even for our dulnesse sake, is God here in my text compared to a Lyon.

He shall roare] The meaning of this phrase, is opened by the next words; He shall vtter his voice. It will be no lost labour to consider how God an incorporeall, and spirituall essence, de­void of such parts of nature, by which we are enabled to speake, may himselfe be said to speake, and vtter a voice. That hee spake it is well knowne to them, to whom the Scriptures are not vn­knowne. He spake with Adam, Eue, & the serpent; with Noah; with Abraham 8 times, with Isaac, with Iacob, with Moses, & the Prophets; with CHRIST, and the Apostles. But how hee spake, that is disputed of by the ancient and learned Fathers.

S ^t In cap. 7. Esai. Basil is of opinion that the Prophets did not at all with their outward eares heare God speaking to them; but that the word of the LORD is said to haue come vnto them, because their mindes were illuminated, and their vnderstanding en­lightned by the shining of the true light in great measure, rea­dily to conceaue what God would haue revealed, & faithfully to publish it according to the will of God.

S ^t De Genesi ad literam lib. 11. c. 33. Austine enquiring how God spake with Adam & Eue writeth to this purpose. It may be, God talked with them as he talketh with his Angels, by some Intrinsecus, & inessabilibus modis. internall and secret meanes, as by giving light to their minds, & vnderstandings: or it may be, he talked with thē by his creature; which God vseth to doe, two manner of waies: either by some vision to men in a trance: so he talked with Peter, Act. 10. or else by presenting some shape, and semblance to bodily senses. So God by his Angels [Page 35] talked with Abraham Gen 18. & with Lot Gen. 19.

S ^t Expos. Mo­ral. lib 28. in cap. 38. B. Iob. cap. 2. Gregorie most accurately handleth this question to this sense: God speaketh two manner of waies.

1 By himselfe, as when hee speaketh to the heart by the in­ward inspiration of the holy Spirit. After which sense wee must vnderstand that which we read Act. 8.29. The spirit said vnto Philip; goe neere & ioyne thy selfe to yonder chariot: that is, Phi­lip was inwardly moued, to draw neere and ioyne himselfe to the chariot wherein the Aethiopian Eunuch sate, and read the Prophecie of Esay. The like words we find Act. 10.19 The spirit said vnto Peter, Behold three men seeke thee: the meaning is the same: Peter was inwardly moued by the holy Spirit to depart from Ioppa, and to goe to Caesarea, to preach vnto the Gentiles to Cornelius, & his companie. Where we may note thus much for our comforts, that whensoever we are inwardly moved, and doe feele our hearts touched with an earnest desire, either to make our private requests vnto God, or to come to the place of publike prayer, or to heare a sermon, we may be assured that the HOLY SPIRIT, God, by himselfe speakes vnto vs.

2 God speaketh to vs by his creatures Angelicall, and o­ther, and that in diverse manners.

1 In word only as when no forme is seene, but a voice on­ly is heard: as Iohn 12.28. when Christ prayed, Father, glori­fie thy name; immediatly there came a voice from heaven; I both haue glorified it, and will glorifie it againe.

2 In deed only: as when no voice is heard, but some sem­blance only is objected to the senses. S. Gregorie for illustration of this second way of Gods speaking by his creatures, bringeth for example the vision of Ezechiel 1.4. He saw a whirle winde come out of the North, with a great clowd, and fire wrapped about it, and in the middest of the fire the likenes of Amber. All this hee saw; but you heare no mention of any voice. Here was res sine verbo; a deed, but no voice.

3 Both in word & deed; as when there is both a voice heard, and also some semblāce obiected to the senses: as happened vn­to Adam presently after his fall: He heard the voice of the Lord [Page 36] walking in the garden. Gen. 3.8.

4 By shapes, presented to the inward eies of our hearts. So Iacob in his dreame saw a ladder reach frō earth to heaven. Gen. 28.12. So Peter in a trance saw a vessell descende from heaven, Act. 10.11. So Paule in a vision saw a man of Macedonia stan­ding by him, Act. 16.9.

5 By shapes presented to our bodily eies. So Abraham saw the three men that stoode by him in the plaine of Mamre, Gen. 18.2. And Lot saw the two Angels, that came to Sodome; Gen. 19.1.

6 By Celestiall substances. So at Christes baptisme a Mat. 3.17. voice was heard out of a clowd, as also at his Mat. 17.5. transfiguration vpon the mount. This is my beloved sonne, &c. By Celestiall substances I do here vnderstand not only the Heauens with the works ther­in, but also fire, the highest of the elements, and the Aire nexte vnto it, togither with the Windes, and Clowds.

7 By Terrestiall substances. So God to reproue the dulnesse of Balaam, enabled Balaams owne Asse to speake, Num. 22.28.

8 Both by Celestiall and Terrestiall substances, as whē God appeared vnto Moses in a flame of fire out of the middest of a bush. Exod. 3.2.

You see now, how God of old at sundry times, & in diverse manners did speake to man: either by himselfe, or by his crea­tures: & by his creatures many waies: sometimes in word, some­times in deed, sometimes in both, word and deed; sometimes in sleepings, sometimes in watchings; sometimes by Celestiall sub­stances, sometimes by Terrestiall, sometimes by both, Celestiall and Terrestiall.

To make some vse of this doctrine; let vs consider, whether God doth not now speake vnto vs, as of old hee did to our fore­fathers. We shal finde that now also he speaketh vnto vs by him­selfe, whensoever by the inspiration of his holy Spirit he mo­veth our hearts to religious and pure thoughts; and also by his creatures: sometime by fire, when he consumeth our dwelling houses: sometime by thunder, when hee throweth downe our strong holds; sometime by heate, sometime by drouth, some­time [Page 37] by noysome wormes, Locusts and Caterpillers, when he takes from vs the staffe of bread; sometime by plagues, when in a few monthes he taketh from vs many thousands of our brethren; & sometime by enemies, when he impoverisheth vs by warre.

All these, and whatsoever other like these, are Gods voices, and do call vs to repentance. But as when there came a voice from heaven to CHRIST, Ioh. 12.2 [...]. the people, that stood by and heard, would not bee perswaded that it was Gods voice; some of thē saying that it thundred, others that an Angell spake: so we, howsoever God layes his hand vpon vs, by fire, by thun­der, by famine, by pestilence, by warre, or otherwise, we will not be perswaded that God speakes vnto vs; we wil rather attribute these things to nature, to the heavens, to starres and planets, to the malice of enimies, to chance, and the like.

As perverse as we are, there is a voice of God, which we can­not but acknowledge to be his, and at this time to bee directed vnto vs. Mention of it is made Heb. 1.2. In these last daies God hath spoken to vs by his sonne. The gospell of Christ is the voice of God. It is the voice of God, the rule of all instruction, the first stone to be laid in the whole building: that clowd by day, that pillar by night, whereby all our actions are to be guided. This gospell of CHRIST, and voice of God, cals vs now to obe­dience.

O the crookednes of our vile natures! Our stiffe neckes will not bend. God speaketh vnto vs by his Ministers, to walke in the old way, the good way; but we answere like them, Ier. 6.16. We will not walke therein. He speaketh to vs by his watchmen, to take heed to the sound of the trumpet; but wee answere like them, Ier. 6.17. We will not take heed.

Turne vs good LORD, vnto thee, and we shall be turned. Good LORD open thou our eares, that if it be thy holy will, either to Roare vnto vs, or to speake with a milder voice: either to come against vs in iudgement, or to visit vs in mercy; we may readily heare thee, and yeeld obedience: and as obedient chil­dren receiue the promise of eternall inheritance. So when the time of our separation shall be, that we must leaue this world, [Page 38] a place of darknes, of trouble, of vexation, of anguish, thou, LORD wilt translate vs to a better place, a place of light, where darke­nesse shall be no more, a place of rest, where trouble shall be no more; a place of delight, where vexatiō shall be no more; a place of endlesse & vnspeakable ioies, where anguish shal be no more. There this corruptible shall put on incorruption, and our mor­talitie shall be swallowed vp of life. Even so be it.

IN my last exercise I entreated of the Speaker. Now am I to entreat of the pla­ces from whence he speaketh; expres­sed in two names: Sion and Ierusalem.

The LORD shall roare from Sion, & vtter his voice from Ierusalem, &c.

Sion] I read in holy Scripture of two Sions. The one is Deut. 4.48. a hill of the Amorites, the same with Hermon. Moses there calleth it [...] Si­on, by the figure Iunius in Deut. 3.9. Syncope; the right name of it is [...] Sirion; and so recorded Deut. 3.9. The other [...] Sion, is the Sion in my Text; mount Sion in Iudah, vpon the top whereof was another moū ­taine Drusius ob­serv. 14.21. Not. & Iuniꝰ in Psal. 48.3. Moria, vpon which stood the Temple of the LORD. Before it was called the 2. Sam. 5.7. Tower or Fort of Sion. It was a for­tresse, a bulwarke, a strong hold, and place of defence for the Iebusites, the inhabitants of the land against their enimies. A­gainst these Iebusites King David came with a warlike power speedily surprised their fort, built round about it; dwelt in it; and called it his The City of DAVID. owne City, as appeareth 2. Sam. 5.9.

This is the city of David, so much 2. Sam. 5.7. 1. King 8.1. 1. Chron. 11 5 2 Chron. 5.2. mentioned in the sacred bookes of Samuel, the Kings, and Chronicles. To this his own City, mount Sion, David accompanied with the Elders, and Captaines of Israel, 2. Sam. 6.15. brought the Arke of the LORD with shouting, with cornets, with trumpets, with cymbals, with vi­ols, [Page 40] with harpes; as is plaine by the storie, 1. Chron. cap. 15. & 16. Now began the holy exercises of religion duly to be obser­ved in this city of David mount Sion was now the place of the Name of the LORD of hoasts.

Hitherto belongeth that same excellent description, & cō ­mendation of mount Sion, Psal. 48.1, 2, 3. Mount Sion lying northward from Ierusalem, is faire in situation. It is the city of the great King; the city of God; Gods holy mountaine; the ioy of the whole earth. In the palaces thereof God is well knowne for a sure refuge. In this city of David, the holy mount Sion, the Lord of hoasts, whom the 1. King 8.27 2. Chron. 6.18 Heavens, and the Heaven of Heavens are not able to containe, is said to Psal 74.2. dwell, Psal. 9.11. not that hee is tied to any place; but because there were the most manifest, and often testimonies of his residence; Thus is Sion taken lit­terally.

It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdome of Christ: as Psal. 2.6. where God is said to haue annointed his King over Sion, the hill of his holynesse. Siō there is not to bee vnderstood the terrestiall Sion by Ierusa­lem, but another Sion; elect, and spirituall; not of this world; holy Sion; so called for the grace of sanctification powred out vpon it, even the holy Church of Christ: whereto doe apper­taine the holy Patriarchs, the Prophets, the Apostles, the vni­versall multitude of beleevers throughout, not only Israel, but the whole world. Sion in this signification is obvious in holy Scripture. To which sense by the daughters of Sion, in the Psal. 149.2. Psalmes of David, in Cantic. 3.11 Solomons song, in the prophecies of Esa. 3.16.17. Esai. 4.4. Esay, and Ioel, 2.23. Ioel, you may vnderstand the faithfull members of the Church of Christ.

There is yet one other signification of Sion. Its put for Hea­ven, as learned Drusius in his notes vpon my text observeth. The like observation is made by Theophylact, and Oecumenius commenting vpon Heb. 12.22.

Now the Sion in my text, from whence the LORD is said to roare, to speake terribly, and dreadfully, is, either the Temple vpon mount Sion by Ierusalem: or the Church of Christ, where­of [Page 41] Sion is a type; Sion the holy one of Israel, whose walles are salvation, and gates praise: or the Heaven of Heavens, the most proper place of Gods residence.

Ierusalem] Of old this city was called Salem, as Gen. 14.18. when Melchisedeck, King thereof, brought forth bread and wine to refresh Abram, and his followers. Afterward it was possessed by the Iebusites, and named Iebus, Iudg. 19.10. Peter Marty [...] in 2. Sam. 5.6. from both these names Iebus and Salē, supposeth that by the change of a few letters Ierusalem hath had her name; and not from the mountaines called Solymi, as some doe coniecture, but erre: for that the mountaines Solymi were in Pisidia, not in Iudea. Many were the names of this city. Some of them, Benedictus in his marginall note vpon Iosua chap. 10. nameth in a distiche, ‘Solyma, Luza, Bethel, Ierosolyma, Iebus, Helia, Vrbs sacra, Ierusalem dicitur, at (que) Salem.’ In this distiche 9 names of this one city are couched together; Solyma, Ierosolyma, Ierusalem, Iebus, Salem, Bethel, Helia, Lu­za, the holy City. Drusius Observat. sacr. lib. 14. cap. 21. noteth that Ierusalem did consist of two parts: the one was called, [...], the lower city; the other, [...], the higher city. This higher city was Sion, or mount Sion, whereof you haue already heard, and was diversly tearmed, [...], the city of David, the fort; the fort of Sion, the tower of Sion.

But I come not to preach names vnto you. Will you heare of the honour of this city? they that were aliue, whē Ierusalem flourished to haue Psal. 48.1 [...]. numbred her towers, to haue considered her walles, to haue marked her bulwarks, and to haue told their posterity of it, might haue made a report scarsly to haue beene beleeued. This we knowe by Psal. 48.4, 5. When the Kings of the earth were gathered together, and saw it; they marvelled, they were astonied, and suddainely driven backe. Thus is Ierusalem ta­ken literally.

It is also taken spiritually for the Church; either militant here on earth, or Triumphant in heaven. For the Church Mili­tant, Psal. 128.5. Thou shalt see the wealth of Ierusalem all thy [Page 42] life long. And for the Church Triumphant, Gal. 4.26. Ierusalem, which is aboue, is free. The Catholique Church, Militant, and Triumphant, is called Ierusalem; because Ierusalem was a type thereof.

Ierusalem was a type of the Catholike Church in sundry re­spects.

1 God did choose Ierusalem, aboue al other places of the earth, to Psal. 132.13. Psal. 135.21. dwell in. So the Catholike Church, the companie of the predestinate, God hath chosen, to be a peculiar people vn­to himselfe.

2 Ierusalem is a city, Ps. 122.3. compact in it selfe, by reason of the bond of loue, and order among the Citizens. So the faithfull, the members of the Catholike Church, are linked together by the bond of one Spirit.

3 Ierusalem was the place of Gods sanctuarie, the place of his presence, and worship, where the promise of the seed of the woman was preserved till the comming of the Messias. Now the Catholike Church is in the roome thereof. In the Ca­tholike Church we must seeke the presence of God, & the word of life.

4 In Ierusalem was the Psal. 122.5. throne of David. So in the Ca­tholike Church is the throne, and scepter of CHRIST; figured by the Kingdome of David.

5 The commendation of Ierusalem was the subiection, & obedience of her citizens. The Catholike Church hath her citi­zens too: Eph. 2.19. and they doe yeeld voluntarie obedience and subiection to Christ their King.

6 In Ierusalem the names of the citizens were inrolled in a register. So the names of all the members of the Catholike Church are inrolled in the booke of life, Revel. 20.15.

You see now what Ierusalem is literally, and what spiritu­ally. Literally, it is that much honoured City in Iudea, the Ps. 46.4. Ci­ty of God, even the sanctuary of the tabernacle of the most High. Spiritually it is the holy Church of Christ: either his Church Militant on earth, or his Church Triumphant in Hea­ven.

Now the Ierusalem in my text, from whence the LORD is said to vtter his voice; is either Ierusalem in the literall, or Ie­rusalem in the spirituall vnderstanding: it is either Ierusalem the mother city of Iudea; or Ierusalem the Church of Christ, Militant vpon earth; or Ierusalem aboue, the most proper place of Gods residence. So that Ierusalem here is the same with Sion, an exposition of Sion. The LORD shall roare from Si­on, that is, in other words, The LORD shall vtter his voice from Ierusalem.

Marke I beseech you, (beloved in the LORD,) The LORD shall roare, not from Dan, and Bethel, where Ieroboams calues were worshipped; but from Sion, the mountaine of his holines: and hee shall vtter his voice, not from Samaria, drunken with Idolatrie: but from Ierusalem, the Zach. 8.3. city of truth, wherein the puritie of Gods worship did gloriously shine. Wee may take from hence this lesson.

To speake more plainely. This is the lesson which I commend vnto you.

That I may the more easily perswade you to come vnto, and to frequent this place, this house of God, his holy Church, and Temple, I bring you a guid. This guid is a King, and leads you the way, the blessed King David. I beseech you, marke his af­fection, Psal. 84.1. O LORD of hoasts, how amiable are thy ta­bernacles? My soule longeth, yea & fainteth for thy courts. Mark his loue, Psa. 26.8. O LORD I haue loued the habitation of thine house, and the place where thine honour dwelleth. Marke the ear­nestnes of his zeale, Psal. 42.1.2. As the Hart brayeth for the rivers of water, so panteth my soule after thee O God. My soule thirsteth for God, even for the living God; when shall I come, and appeare before the presence of God? Let this holy King, King Da­vid, be that patterne of your imitation.

Beloued, you must haue an earnest loue and desire to serue [Page 44] God in the assembly of his Saints: you must much esteeme of the publike exercise of religion. It is Gods effectuall instrumēt and meane to nourish, and beg [...]t you to the hope of a better life. In what case then are you, when you absent your selues from this, and the like holy assemblies: when either you come hither carelesly, or else do gracelesly contemne this place. Here is Sion, here is Ierusalem; here God speaketh to you in the lan­guage of Canaan: and here may you speake to him againe with your owne mouthes.

It is every mans duty, the dutie of everyone that loues God, to come vnto Gods house, his house of prayer. In this respect thus saith the LORD, Esay 56.7. Mine house shall bee called the house of prayer for all people. For all people: there is no difference betweene the Galat. 3.28. Iew and the Grecian, betweene the bond & the free, betweene the male and the female; for our LORD, who is LORD over all, Rom. 10.12. is rich vnto all that call vpon him. Mine house shall be called an house of prayer for all people.

To imprint this sentence in your heartes, it is repeated vnto you, Mat. 21.13. Where Iesus Christ to the mony changers, & doue-sellers, whom he found in the Temple, vseth this speech, It is written, mine house shall be called an house of prayer, but yee haue made it a den of theeues. Iunius his note vpon the place is good: Qui domo Dei non vtitur ad orationis domum, is eò devenit, vt speluncam latron [...]m efficiat cam: Whosoever vseth not the house of God, for a house of prayer, hee commeth thither to make it a denne of theeues. Let vs take heed (beloved in the Lord) whēsoever we come vnto the Church, the house of God, that we be not partakers of thi [...] sharpe censure.

Ecclesiastes chap. 4.17. giu [...] a profitable caveat, Take heed to thy feet, when thou enterest into the house of God: intimating thus much; that of duty we are to enter into the house of God. Though the Temple in Ierusalem and all the worship in cere­monies, that was annexed to it, are taken away; yet i [...] Solomons caveat good for vs still. Take heed to thy feet when thou enterest into the house of God. For we also haue Gods house, where hee is chiefly to be sought, and worshiped; even in every place ap­pointed [Page 45] by publike authoritie for publike assemblies.

Wherefore, I pray you, hath God given his Church 1. Cor. 12 27. some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers? Is it not as we are taught, Ephes. 4.12. for the gathe­ring together of the Saints, for the worke of the ministerie, and for the edifying of the Body of Christ? See you not here a forcible argument, and evident proofe, for this your publike meeting? There is Matth. 18.20. a speciall promise of a blessing to light vpon you, as oft as you shall come to this place; and thereof the author of all truth assureth you: Where two or three are ga­thered together in my name, there am I in the midst of them. O weigh, and consider this. If you loue, & would haue the socie­tie, fellowship, & company of your sweet Saviour, Iesus Christ; you must frequent this place, hither must you come. Knowe this: you cannot be right worshippers of God in private, if you refuse, or neglect to frequent this publike assemblie, the Sion, the Ierusalem, from whence God is pleased to speake vnto you.

Much then, very much to blame you, whosoever doe for none, or for smal occasions absent your selues from this place, this house of God, at appointed times, where, & when your pub­like prayers should be as it were a publike renoūcing of al sects, and societie with idolatrie, and prophanesse; an acknow­ledgement and confession of the true God, and a publike san­ctification of Gods holy Name to the glory of God.

The time was, and I dare avouch it, Act. 21.5. when all the congregation of Tyre with their wiues and children, bringing S ^t Paul out of the towne to the sea shore, kneeled downe with him, and prayed. Shall we in these daies finde this zeale among Christians? I much doubt it; and am perswaded, men will bee ashamed, in imitation of those Tyrians, to kneele downe in an open place, to pray vnto God publikely.

I will not rub this soare; I know somewhat, and you knowe more then I; how backward many of you haue beene, frō do­ing God due service in this place. Shall I say, you haue disho­noured him, some by irreverence, some by much absence, some [Page 46] by wilfull refusall to bee made partakers of the blessed Com­munion of the body, and bloud of our Lord, and Saviour, Iesus Christ? I thinke, should any one of you invite your neighbour to sup with you, but once, & he refuse it, you would take some displeasure at him: and shall God Almightie, the mightie crea­tour of Heaven, of Earth, & of all you, that heare m [...] this day, invite you many times to come, and suppe at the table of his blessed Sonne, and you refuse it? Beleeue it, hee cannot take it well.

It is no indifferent, or arbitrary thing, to come, or not to come to the Lords table. Come you must of duty; though of duty you are first to examine your selues. Whosoever there­fore wilfully refuseth to come, he sinneth very grievously, as a learned Bucanus Loc. 48. Divine well noteth.

1 Because he contemneth not any humane, but a divine e­dict, the expresse commandement of the Lord of life: Doe this in remembrance of me.

2 Because he little esteemeth the remembrance of Christ his death, by which we are redeemed.

3 Because he neglecteth the communion of the body, and bloud of Christ.

4 Because he sheweth himselfe to be none of the number of Christs disciples.

I beseech you (dearely beloved) lay vp these things in your harts; let this day be the beginning of your reformatiō; resolue from hence forth to perfourme your due obedience to God in this place; to poure forth your praiers before him, to heare his holy word, and to frequent the Lords table; whereby faith in his death and passion, you may receiue many a gracious bles­sing: forgiuenes of your sinnes, your reconciliation with God, the death of iniquity in you, and the assured pledge of eternall life.

I haue now by occasion, of SION and IERVSALEM, the place, from whence God will speake vnto y [...], exhorted eve­ry one of you in particular to come to the Church. I pray you note this to be but a part of your duty. It is not enough for you [Page 47] to come your selues to the Church; you must sollicite and ex­hort others to come likewise. Fathers must bring their chil­dren, Masters must bring their Servants. For old, and yong, should come.

My warrant for what I say, I take out of Ioel. 2.15, 16. Calla solemne assembly, gather the people, sanctifie the congregation, ga­ther the elders, assemble the childrē, & those that suck the breasts. Marke, I beseech you. Children, and such as sucke the breasts must be assembled. You must haue the spirit of resolution, to say with Ioshua, cha. 24.15. I, & my house, will serue the LORD.

Your duty is yet further extended beyond your children, & servants; to your neighbours, & also strangers, if they come in your way. This we may learne out of the prophecies of E­say, Micah, and Zacharie. First Esay 2.3. The faithfull shall say Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies & we wil walke in his pathes: for the law shall go forth of SION, and the word of the Lord from IERVSALEM. Againe Micah 4.2. You shall finde the very same exhortation made by the faithfull, and in the same words: Come, and let vs go vp to the mountaine of the Lord, to the house of the God of Iacob, &c. The Prophet Zachary chap. 8.21. for summe, and substance speaketh the same thing: They that dwell in one towne, shall go vnto another, saying, vp, let vs go, and pray before the LORD, & seeke the LORD of hoastes, I will go also.

Thus farre of the place from whence the Lord speaketh ex­pressed by two names Sion and Ierusalem.

OF the speaker, & place from whence he speaketh, I haue heretofore spokē. Now proceed we to the sequels of the speech, which shall for this time bee the ground of my discourse.

The dwelling places of the shepheards shall perish] So doe the words sound for their substance. Yet after the letter in the originall, & Hebrew copie, we are to read otherwise: the fruitfull or pleasant places of the shepheards haue mourned. Let vs briefly take a view of the words, as they lie in order.

The dwelling places] So is the Hebrew [...] englished not vnfitly. For though properly it signifieth fruitfull, and pleasant fields, and pastures; yet because shepheards did vse in the wil­dernesse, neere vnto such fields & pastures to erect themselues little cottages and cabins, that they might bee at hand to de­fend their harmelesse sheepe from savage and ravenous beasts, it may here well be englished, the dwelling places.

The dwelling places of the shepheards] In my first lecture vpō this prophecy, I told you there were two sorts of shepheards. In the first rancke, I placed sheepmasters; in the second, their servants. Among the first sort of shepheards was Mesa King of Moab: who 2. King 3.4. is called a shepheard, and there regi­stred [Page 49] to haue rendred to the King of Israel an hundred thousand lambes, and an hundred thousand rammes, with the wooll. The o­ther sort of shepheards, is of such, as are hired to keepe sheep; to see to their feeding & saftie. Such we properly call shepheards, and such are the shepheards in my text. It followeth.

Haue mourned] The text is so; the meaning is; shall mourne. This enallage or change of the time; of the time past for the time to come, hath its reason from a truth contained in a say­ing of the Schoolemen, Apud Deum non est tempus: God is be­yond times limits. Hee was when time was not; and shall bee when time shall be no more. Its common with the Prophets to speake of a future thing, as of a thing past, or present. A learned Othe Gualt perius. Grammarian doth well expresse the reason; quia Prophetia ip­sorum tam certa est, ac si spectatores rerum futurarum in praesenti omnia fieri cernerent. The prophecies in the olde time, which came not by the will of man, were of as great certainty as if the Prophets had beene present spectatours of the things to come.

The sweet singer of Israel, to shew Gods promise made for the encouragement of the man, that loueth to liue a godly life, saith Psal. 1.3. Hee hath beene like a tree planted by the rivers of waters. He hath beene, that is the text; the sense is, he shall be like such a tree. Iacob in the 48. of Gen. ver. 22. thus blesseth Ioseph: I haue given thee one portion aboue thy brethren. I haue giuen thee, that is the text; the sense is, I doe, or will giue thee. In Hosea 10.5. we read thus, The people of the Calfe of Bethaven haue mourned over it. The text is, haue mourned; the sense is, shall mourne. So here my text is, The dwelling places of the shepheardes haue mourned: the sense is, they shall mourne.

Shall mourne] Mourne? How can dwelling places mourne? Even as the earth can mourne. The lamentations & mournings of the earth are eternized with holy Prophets pennes. With Esayes penne, chap. 24.4. For the sinnes of the people the land la­menteth and fadeth away▪ and againe chap. 33.9. For the sinnes of the people the earth mourneth and fainteth. With Ieremies pen, first chap. 4.28. For the sinnes of Iudah the earth shall mourne; a­gaine chap. 12.4. For the wickednesse of the inhabitants shall the [Page 50] land mourne; a third time chap. 23.10. because of oathes the land mourneth. With Ioels penne chap. 1.10. for sinne the land mour­neth. With Hoseas penne chap 4.3. because there is no truth, nor mercy, nor knowledge of God in Israel, every one breaking out by swearing, by lying, by killing, by stealing, by whoring, blood touching blood, therefore shall the land mourne.

Lamentation, and mourning proper passions of the reasona­ble creature, are by a translation ascribed to the Earth; to note either that she is ilfavored, and out of fashion for lacke of dres­sing; or that men for her desolation doe lament, and mourne; as Drusius lib. 1. quaest. Hebr. qu. 27. observeth out of S ^t Austine. Suitable to the mournings of the Earth, is the mourning in my text: the dwelling places of the shepheards shall mourne] It is a translation from living things to things without life; from shepheards to their dwelling houses: The dwelling places of the shepheards shal mourne, that is, the shepheards themselues shall mourne, when they shall behold the spoile, overthrowe, and desolation of their dwelling houses. Our English reading then for the sense is good, The dwelling places of the shepheards shall perish.

You see now the desolation of the dwelling places of the shepheards. Will you haue the reason of it? Looke backe then to the but-now cited places of Esay, Ieremie, Hosea, Ioel, for the reason, why the earth is said to mourne. The reason is the same for the earthes mourning, and the mourning of the shepheards dwelling houses: even sinne and iniquitie. Whence you may learne this lesson.

This point I might at large demonstrate & make plaine vn­to you, by the ruines of time: by the ruines of the old world of Sodome, Gomorah, and their sisters; of Babel; of the first, and second Temples; of the Easterne Churches; of the Abbeyes, and Monasteries of this land. But for this present I will content my selfe only to deliver vnto you, and that briefly, a few briefe [Page 51] notes for your further instruction, and meditation.

It is true? Are sinne and iniquitie meanes to lay wast, & make desolate all manner of buildings? Why then (beloued) you must acknowledge and confesse, that the crying sinnes of your forefathers haue beene the cause why Gods owne house, and The Chappel at MARSTON MEISEY ruined. Chappell among you, is become wast, and desolate. This medi­tation concerneth some of you specially: you among whome God sometimes had his Sion, and Ierusalem, his house of pray­er, and sacred Chappell. O it is a fearefull iudgement of God vpon you, that he hath removed his kingdome, and your can­dlesticke from among you. But you will lay this blame vpon your forefathers. I cannot excuse them. Yet must I tell you, that except yee amend your liues, a worse thing may befall you.

And you (beloued) who haue your dwelling neere vnto this House of God, the place of assembly for his Saints, will you match your neighbours in sinne, and iniquitie; and not feare their punishments? When first I beheld, and considered the condition of this House, wherein we are now assembled; it see­med to me that desolation had begunne to set her foote here. What else could your selues thinke of, or hope for, as oft as you beheld her decayed estate?

Such Churches as this, if any bee so bad as this, within this Realme, may giue some occasion to that same scandalous asser­tion, of one of our English Gul. Regi­nald. Calvino turc. lib. 2. cap 15. in argu­mento Libri. In Anglicano & Turcico ministe­rio summa est convenientia. TEMPLA v­trin (que) sunt simi­lia, sed Turcis ornatiora & magnificētiora. pag. 313. fugitiues beyond the seas: that the Churches in Turkie are more sumptuous, and stately, then ours in England. Of ours he saith, that they are Apud vestros Evangelicos — Ecclesiae plerū (que) turpes, sordidae, & immundae iacent. At ho­minum nobiliū, mercatorum, iu­ridicorum, Ba­ronum, Comitū (que) domibus, nihil ornatius, nihil operosius, & in his poliendis ho­mines privati regias aliquādo gazas consumūt Ibid. pag. 318. turpes, sordidae, im­mundae; foule, vncleane, & sluttish. To perswade you to repaire her decayed places, I would it were within the compasse of my Rhetoricke. Yet let me propound one question vnto you, Hag. 1.4. Is it time for your selues to dwell in your seiled houses, and this house to lye wast? Consider your own waies in your own hearts and giue your answer vnto God.

A second note for your further instruction, and meditation followeth. It is true? Are sinne and iniquitie means to lay wast, & make desolate all manner of buildings? How then is it, that our dwelling houses doe yet stand, and flourish? Our sinnes, and ini­quities, [Page 52] are exceeding impudent, and sawcie; they are ascended into the presence of God, and doe stand like Sathan among his children before his face. Yet for all this impudencie, and saw­cinesse of our sinnes and iniquities, God is pleased to suffer our dwelling houses to be in safetie. The consideration of this point may stirre vs vp to a gratefull agnition, and acknowledgment of Gods singular bountie, and longanimitie. It is out of the bountie of the LORD, that the earth, since the time it first was cursed for the fall of man, doth to this day yeeld fruit in abun­dance for the vse of man. That our possessions, habitations, dwelling houses, and Churches are not laid wast, and made de­solate, it is to be ascribed to Gods long sufferance, and longa­nimitie. Of which I shall (God willing) anon speake more ful­ly, whē I shal haue considered the words of the second sequel, or consequent of Gods speech, which are: The top of Carmel shall wither.

The top of Carmel] There were two hills of this name, as S ^t Hierome teacheth; both in Iudea; the one in the southerne cli­mate of that country, whereon Nabal the husband of Abigail did dwel, 1. Sam. 25.2. the other neere vnto Ptolemais, towards the sea coast, vpon which Elias prayed for raine, 1. Kings 18.42. S ^t Hierome seemeth to doubt, which of these two Carmels our Prophet here intendeth. But Ribera resolveth for that Car­mel, which was neere vnto Ptolemais, because it did appertaine to the lot of the ten tribes, against whom Amos in this booke prophecieth.

This Carmel was a hill of much fatnesse, and fertilitie: wher­vpon it may, as proverbially, be taken for any such place. S ^t Hi­erome writing vpon Esay 16. saith, it is the Scriptures idiome, and proper forme of speech evermore to compare the rich hil, Carmel, to fertilitie, and abundance. One of the Hebrewe R. David apud Drusiū. Doctors saith, that Carmel is a generall name for all fruitfull arable fields, and vineyards. A great Pagnin. Hebrician saith, that because the hill, Carmel, had by it a valley of exceeding fera­citie, and fruitfulnesse, therefore Carmel is appellatiuely taken for any place set with corne, trees, or vines; and specially with [Page 53] standing corne, with newe and fat wheat while it is in eare: though another Marinus in Arca Noe Hebrician of like note, affirmeth that because Carmel collectiuely signifieth standing corne, or new wheate yet in the eare, therefore a certaine region in the province of Canaan of extraordinary fertilitie (as also a hill, and city there) was called after this name, Carmel. Whatsoever Carmel bee in this place, whether a proper name, or an appellatiue, out of doubt it betokeneth a place of much fruitfulnesse. Following the streame of expositors, I am of opinion, that Carmel in my text, is that same fruitfull mountaine of Iudea by Ptolemais.

The top of Carmel] A place fit by reason of the woodes there, to lurke, and lie hid in; as is plaine by Amos, 9.3. Though they hide themselues in the top of Carmel, I will search, and take them out thence.

The top of Carmel] In the Hebrew it is the head of Carmel. The head, or top of Carmel, is the Scripture phrase, to expresse what­soever is best in Carmel. By the like phrase we say Caput vnguē ­ti, the head or the top of the ointment, to signifie the best of the ointment.

The top of Carmel] Pagnine thus translateth it, vertex loci fer­tilis: the top of the fruitfull place. And Iunius thus: praestantissi­mum aruorum: the best of the fields. Both Pagnine, and Iunius, doe take Carmel here for an appellatiue, and not for a proper name.

The top of Carmel shall wither] shall wax dry, or be dried vp. That is, where most fruitfull fields, and pastures are, there shall be a defect, and want of necessaries for mans life.

Thus haue you the exposition of this last clause. Nowe bee patient, I pray you, while from hence I commend on lesson vn­to you. It is this: ‘For the sinnes of a people, God will make the top of their Carmel to wither.’ I speake it more plainely.

For proofe of this point, you will be pleased to heare the e­vidence [Page 54] of the holy Spirit, given in the word of life, Deut. 28.20, Thus saith the LORD: because of the wickednes of thy works, whereby thou hast forsaken mee, the LORD shall smite thee with blasting, and with mildew: the Heaven which is over thy head shal be brasse, and the earth that is vnder thee, shall be yron: insteed of raine, the LORD shall giue thee dust and ashes, even from heaven shall it come downe vpon thee vntill thou be destroyed.

In the 2. Chapter of Hosea, and the 5 verse, because Israel, had plaid the harlot, and done shamefully, departing from the LORD, thus saith the LORD: I will take away from Israel my corne in the time thereof, and my wine in the season thereof, & wil recover my wooll, & my flax, which I lent her, to cover her shame. Marke I beseech you, the manner of the LORDS speech, my corne, my wine, my woll, my flax; they are none of ours, they are all the Lords. The LORD hath lent thē vs, to serue our turnes, and necessities: if we abuse them to idolatrie, or prophanes, he will take them from vs, & recover them againe vnto himselfe.

In the 4. Chapter of Hosea, and the 3. verse, because there is no truth, nor mercy, nor knowledge of God in the land: but every one breaketh out by swearing, by lying, by killing, by stea­ling, by whoring, and blood toucheth blood, thus saith the LORD: the land shall mourne, and every one that dwelleth there­in shall be cut of, with the beasts of the field, and with the foules of heaven, and also the fishes of the sea shal be taken away. If so: what good then comes to you from Carmel, from your best, & most fruitfull grounds?

In the 8. chapter of Hosea, and the 7. verse, because Israel transgressing the covenant of the LORD, and trespassing a­gainst his law, had sowen the winde, thus saith the LORD: they shall reape the whirlewinde: it hath no stalke; the bud shall bring forth no meal; if so be, it bring forth, the strangers shall devoure it. If so; what profit then can we, matching Israel in their most grievous transgressions, & trespasses, expect from Carmel, our most fruitfull, and pleasant fields.

The wisest King that ever sacred writ made mention of, hath this saying, Prov. 13.25. The belly of the wicked shall want. True [Page 55] great Solomon. The belly of the wicked man shall be emptie. His Carmel, the very best of his possessions, shall yeeld him lit­tle profit.

To make an end of this discourse, I would, I could write it in your harts, what the sweetest singer, Psa. 107.34. delivereth vnto you, touching this point: it is worthy your best remem­brance. A fruitfull land God turneth into barrennes, for the wic­kednesse of thē, that dwell therein. This one place (had I troubled you with no more) would haue been a pregnant, and sufficient proofe of my propounded doctrine. What fruit can you look for out of barrennesse? And by this one place you see, that God turneth a fruitfull land into barrennesse, for the wickednesse of them, that dwell therein. You must then acknowledge the les­son commended vnto you to be good, and true; namely, that for the sinnes of a people, God will make their Carmel to wither; that for the sinnes of a people, God will make best grounds to yeeld them little, or no profit.

Now let vs see, what vse we may make of this doctrine for our further instructions.

A first vse, is to admonish such as doe dwell in delectable, pleasant, well watred, and fruitfull places, that they boast not overmuch of their fertile, and sweet possessions: since there is no land so delectable to the eie, or fruitfull to the purse, but it may be turned into a wildernesse. If for our sinnes God shall come against vs in the fiercenesse of his wrath; we shall be as Esay, 1.9. Sodom, and like vnto Gomorah: our land shall burne with brimstone, and Deut. 29.23 salt; it shall not be sowen, nor shall bring forth; neither shall any grasse grow therein. O LORD, deale not with vs after our sinnes, neither reward vs according to our iniqui­ties.

A second vse, is to warne rich men, the richer sort among you, that weighing rightly the power of Almighty God, by which he maketh the top of Carmel to wither, & turneth your fruitfull fields into barrennesse; you will beware of insolencie, and containe your selues in modestie, and submission. Know this; there is no man hath a foote of ground, or never so small a [Page 56] possession to dwel in, but he hath it at Gods hand; and vpō this condition; that he keepe his statutes, and commaundements. Which if you disobey, contemne, and cast behinde you, assure your selues, your riches are none of yours, you are not the right owners of them; but meere vsurpers. The LORD of hoasts wil send an hoast of enimies against you.

Art thou rich in mony? thou art in danger of theeues: art thou plentifull in houshold stuffe? thou art in danger of fire: hast thou much gold? the rust doth venime it, and thee: is thine apparell gorgious? the moth will eate it: hast thou store of cattell? rot­tennesse may consume them: is thy maintenance by husbandrie? blasting and mildewes will hinder thee, the Ioel. 1.4. palmer worme will eate thy fruits, that which the palmer worme shall leaue, the grashopper shall eate; that which the grashopper shall leaue, the cāker worme shal eat; & that which the cāker worme shal leaue, the caterpiller shall eate. So many, and many more enemies can the LORD of hoasts send to fight against you; if you hate to be reformed, and cast his commandements behinde you.

A third, and the last vse of my propounded doctrine, is, to stirre vp my selfe, and all you, that heare me this day, grateful­ly, and thankfully to recount the mercifulnesse, patience, and long sufferance of our God. Our sinnes haue deserved it at his hands, that hee should make the top of our Carmel to wither; that he should make our best grounds to yeeld vs little, or no profit; that he should smite vs with blasting, and mildew; that hee should make the Heaven over our head, brasse; and the Earth vnder vs, yron: that insteed of raine, hee should giue vs dust and ashes; that he should take from vs, his corne, his wine, his wool, his flax, and whatsoever good thing else, hee hath lent vs for our vse. All this, and much more haue our sinnes deserved: and yet God withholdeth from vs his revenging hand. O the depth of the riches of the mercifulnesse, patience, and long sufferance of our God.

Yet stay yee sonnes of Belial, and imps of Hell; yee wicked ones, who serue vnder Sathans Banner. Gods mercifulnesse, pa­tience, and long sufferance, is to you very smal advantage. [Page 57] S. Basil treating vpon the wordes of the covetous rich man, Luk. 12.18. those words: I will pull downe my barnes, and build greater, tels you that God his goodnesse, extended to you in your fields, or elsewhere, bringeth vpon you in the [...]nde the greater punishment.

True great Basil. God his iustice goeth on [...] slow­ly, and in order. Long before thy time was this lesson learned in Natures schoole. Lib. 1. c. 1. Valerius Maximus who lived vnder Ti­berius Caesar, recounting some of the sacriledges of Dionysius, clearely carried with frompes, and mockeries, saith Lento gra­du ad vindictam sui divina procedit ira: the wrath of God pro­ceedeth to the execution of vengeance, with a remisse & slow pace; but evermore, as he well addeth, tanditatem supplicij gra­vitate compensat: it recompenseth the slacknesse of punishment, with the heavinesse thereof.

I wil not weary your religious eares with prophane, though fit sentences for this argument, out of Lib. 3. od. 2. Rarò antece­dentem sce­lestum Dese­ruit pede poena claudo. Horace, Lib. 1. eleg. 9 Ah miser, et si quis primò perjuria ce­lat, Sera tamē tacitis poena venit pedibus Tibullus, Lib. 3.— Quis enim laesos impu­nè putaret Esse deos? — Lucan, & Lib. de ijs qui tardè a numine cor­ripiuntur. Plutarch; nor with those wel knowne proverbs, Dij lenti, sed certi vindices, Di [...] lan [...]os pedes habent: Tacito pe­de, and Cunctabundus naturâ Deus. From Natures schoole I re­call my selfe to the God of Nature, who though in his word of eternall truth he proclaimeth himselfe [...] a Exod. 34 6. God slow to anger, and is for such acknowledged by the never fayling te­stifications, and reports of divinely inspired Nehem. 9 17 Psal 86.15. Psal. 103.8 & 145.8. Rom. 2.4. 2. Pet. 3.9. Prophets and A­postles: is notwithstanding in the same word noted to Exod. 20.5. & 34.7. Deut. 5 9 Ierem 32 18. recom­pense the iniquity of the Fathers into the bosome of their chil­dren after them.

It must stand ever good: Quo tardius, eo gravius, that the lō ­ger God is before hee punisheth, hee punisheth so much the more grievously. Though for a time he bee pleased to hold his tongue, and to walke as with woollen feet; yet at length shall we, or our posteritie, find by wofull experience, that hee hath a rod of yron to rule vs, yea, and to breake vs in peeces, like pot­ters vessels.

Wherefore (dearely beloved in the Lord) while God is plea­sed, to withhold from vs his one hand of Iustice, and to strech [Page 58] over vs his other of Mercy, to the blessing of vs in our fields, in our cattle, in our stoare, let vs not be wedded to the hardnesse of our owne he [...]rts; let vs not dwell in our old sinnes, nor heap new vpon them: least so wee treasure vp vnto our selues wrath against the day of wrath.

Let vs rather even now, while it is now, cast away al workes of darknesse, and put on the armour of light: let vs take no fur­ther thought for our flesh to fulfill the lustes of it. Let vs walke no more as formerly we haue done, in gluttony, in drunkennes, in chambering, in wantennesse, in strife, in envying, in deceit, in falshood, in vanitie; but let vs walke honestly as in the day; and put we on the Lord Iesus. Whatsoever things, are true, & honest, and iust, and pure, and doe pertaine to loue, and are of good re­port; if there be any vertue, or praise, thinke wee on these things. Thinke we on these things to doe them, and we shall not need to feare any desolation to our houses, or barrennesse to our grounds; our dwelling houses shall not mourne, or perish; the top of our Carmel shall not wither; our fields shall bring forth in­crease vnto vs. For God, even our owne God, shall giue vs his blessing. God will blesse vs to passe the time of our pilgrimage here in peace, and plentie; and when the day of our separation shall be, that we must leaue the earth, a vale of teares, and mise­rie, he will translate vs to Ierusalem aboue, the place of eternall ioy, and felicitie, where this corruptible shal put on incorrupti­on, and our mortalitie shall be swallowed vp of life. So be it.

THough in this prophecie there be men­tion made of Iudah, yet was Amos by the holy spirit deputed, and directed with his message peculiarly, and pro­perly to the ten revolted Tribes, the kingdome of Israel. The mention that is made of Iudah, is made but incident­ly, and by the way. The scope of the prophecie is Israel; as I shewed in my Pag. 7. first Lecture.

If Israel bee the scope of this prophecie, how commeth it to passe, that the Prophet bestoweth the residue of this chapter, and a part of the next, in making rehersall of forraine nations, their transgressions, and punishments? Why doth he acquaint Israel with his burdensome prophecies against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Mo­abites? why doth he not rather discharge his function, and du­ty laid vpon him? and checke the Israelites, and terrifie them, & [Page 60] reproue them for their evill deeds?

The reasour [...] [...] se [...] of purpose with a message to the Israelites, doth [...]st prophecie against the Syrians, & other forraine nations, are [...].

1 That he might be the more patiently heard of his coun­try-men the Israelites. The Israelites seeing their Prophet A­mos so sharpe against the Syrians, and other their enimies, could not, but with more quiet heare him, when he should prophecie against thē also. Consolatio quaedam est, afflictio inimici: some comfort it is to a distressed naturall man, to see his enimy in distresse likewise.

2 That they might haue no cause to wonder, if God should at any time come against thē in vengeance, seeing that God would not spare the Syrians, and other their neighbour Countries, though they were destitute of the light of Gods word; and ignorant of his will.

3 That they might the more feare at the words of this prophecie, when they should see the Syrians, and other nations, afflicted, and tormented accordingly.

Here might they thus haue argued? Will not God spare our neighbours, the Syrians, and the rest? Then out of doubt he wil not spare vs. They seely people never knewe the holy will of God, and yet shall they be so severely punished? How then shal we escape, who knowing Gods holy will haue contemned it?

From the reasons why Amos first prophecieth against for­raine nations, & then against the Lords people, Israel: I come now to treate particularly of his prophecy against the Syrians, vers. 3, 4, 5.

Wherein I commend to your christian considerations three parts.

• 1 A preface, proeme, or entrance, vers. 3. Thus saith the LORD.
• 2 A prophecie, In the 3, 4, & 5. verses. For three trans­gressions of Damascus and for foure, &c.
• 3 A conclusion, In the end of the 5. verse. Saith the LORD.

The preface, and the conclusion do make for the authoritie of the prophecie, vers. 3. and 5.

In the prophecie these parts may be observed.

• 1 A generall accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure.
• 2 A protestation of Almighty God against them; I will not turne to it.
• 3 The great sinne, by which they so offended God: their extreame cruelty, verse 3. They haue threshed Gilead with threshing instruments of yron.
• 4 The punishments to bee laide vpon them for such cruelty.

These punishmentes are here set downe generally, and spe­ciallie.

• Generally vers. the 4. I will send a fire into the house of Ha­zael, and it shall devour the palaces of Ben-hadad.
• Specially vers. the 5. I will break also the barres of Damas­cus, and cut of the inhabitant of Bikeath-aven: & him that holdeth the scepter out of Beth-eden, and the peo­ple of Aram shall goe into captivitie vnto Kir.

Thus saith the LORD] It is a very vsuall thing with the Pro­phets, so to begin their special Prophecies, to let the world vn­derstand, that they feigne nothing out of their owne braines, but that whatsoever they speak, they haue received it from the spirit of the LORD. Thus saith, not Amos, but in Amos the LORD. The LORD, the powerfull IEHOVAH of whom you heard at large out of my third lecture vpon this chapter.

Thus saith the Lord] the powerfull IEHOVAH, See Lect 3. who made the heavens and Psal. 104.2. spread them out like a curtaine, to cloath him­selfe with light as with a garment; & can againe Esai. 50.3. cloath the hea­vens with darknesse, and make a sacke their covering: who made the sea, to Psal. 104.3. lay the beames of his chamber therein, & Ierem. 5.22. placed the sands for bounds vnto it, never to be passed over, howsoever the waues thereof shall rage, and roare; and can with a word smite the pride thereof: at his rebuke Esai. 50.2. the flowds shall be turned into a wildernesse; the sea shall bee dried vp; the fish shall rot for want of [Page 62] water, and die for thirst: who made the dry land, & so Psal. 104.5. set it vp­on foundations, that it should never m [...]e; and can Psal. 104.6. cover her a­gaine with the deepe, as with a garment, and so Esai. 24.20. rocke her, that shee shall reele to and fro, and stacker like a drunken man.

Thus saith the LORD] This powerfull IEHOVAH, whose throne is the heaven of heavens, and the sea his floare to walke in, & the earth his footstoole to tread vpon, who hath a chaire in the conscience, and fitteth in the heart of man, & possesseth his secretest reines, and devideth betwixt the flesh & the skin, and shaketh his inmost powers, as the thūder shaketh the wil­dernes of Cades.

Thus saith the LORD.] Hath the LORD said, and shall he not do it? hath he spoken, & shal he not accomplish it? Balaā con­fesseth as much vnto Balak, Num. 23.19. God is not as man, that he should lie, nor as the sonne of man, that he should repent. Indeed saith Samuel (1. Sam. 15.29.) The strength of Israel will not lie nor repēt: for he is not as mā, that he should repent. Al his words, yea all the titles of his words are yea, and Amen. Verily saith our Saviour, Matth. 5.18. Heaven and earth shall perish, before one iote, or any one title of Gods law shall escape vnfulfilled.

Thus saith the LORD.] Then out of doubt it must come to passe. Hereby you may be perswaded of the authority of this Prophecie: and not of this only, but of al other the Prophecies of holy Scripture; that neither this, nor any other Prophecie of old, is destitute of divine authority. This point touching the authority of holy Scripture I delivered vnto you in my second lecture, and therefore haue now the lesse need to spend time therein. Yet a word or two thereof.

God almighty spake in old time to our fathers by the mouth of Moses, Exod. 4.12. & not by the mouth of Moses only, but by the mouths of all his Prophets, Heb. 1.1. & 2. Peter 1.20. Know this that no Prophecy in the Scripture is of any private motion. He giveth the reasō hereof ver. 21. for the Prophecy in old time came not by the will of man, but holy men of God spake, as they were mo­ved by the holy Ghost. Hence sprang those vsuall and familiar speeches in the bookes of the Prophets; The The word of the [Page 63] LORD came vnto me; the LORD God hath spoken; and this in my text, Thus saith the LORD. This LORD, who thus spake in old time by his Prophets, did in fulnesse of time, when hee sent to consummate, and perfect the worke of mans redemption, speake by his blessed Evangelists, and Apostles.

This appeareth by the faithfull promise made vnto them, Matth. 10.19. Take no thought how, or what yee, shall speake; for it shall be given you, what yee shall say. It is not yee that speake, but the Spirit of your father, that speaketh in you. It must stand ever true, what is recorded, 2. Tim. 3.16. the whole Scripture (and e­very parcell thereof) is given by inspiration of God: and hath in­ward witnesse from that Spirit, which is the author of all truth.

Here may you note the harmonie, consent, and agreement, of all the Prophets, Evangelists, and Apostles, from the first vn­to the last: not one of them spake one word of a naturall man in all their ministeries; the wordes, which they spake, were the words of him that sent them: they spake not of themselues, God spake in them. Whensoever were the time, whatsoever were the meanes, whosoever were the man; whersoever were the place, whatsoever were the people, the words were the Lords.

Thus saith the LORD] Howe then dare wee, potters clay, lift vp our hands against him, that fashioned vs? How dare we absent our selues from his house of prayer, where God in and by his holy word speaketh vnto vs? How dare we, when we are come to this place, behaue our selues carelesly, negligently, irreve­rently?

But I will not at this time presse you any further with this point, having heretofore in my fourth lecture occasioned by the Lords roaring out of Sion, and vttering his voice from Ieru­salem, exhorted you in many words, to the due performance of your dutifull service of God in this place. For this present, I will onely giue you a tast of the sweetnesse of the worde of the LORD, conveied vnto vs by the ministeries of his sanctified Prophets, Evangelists, & Apostles. It is the Lords most roial and celestiall testament, the oracles of his heavenly sanctuarie, [Page 64] the only key vnto vs of his reveiled counsels; milke from his sacred breastes; the earnest and pledge of his favour to his Church; the light of our feet, ioy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope ground of our loue, evidences, and deeds of our future blessednesse.

Thus farre of the preface, proeme, or enterance, making for the authoritie of this prophecie; Thus saith the LORD.

Now followeth the prophecie against the Syrians: wherin I commended to your Christian considerations foure things.

• 1 The general accusation of the Syrians, verse. 3. For three transgressions of Damascus, and for foure.
• 2 The LORDS protestation against them, verse the 3 I will not turne to it.
• 3 The particular sinne, by which the Syrians had so offended God, vers. the 3. They haue threshed Gile­ad with threshing instruments of iron.
• 4 The punishments attending them for this sinne; set downe generally, and specially.
  • Generally vers. 4. I will send a fire into the house of Ha­zael, and it shall devoure the palaces of Ben-hadad.
  • Specially vers. the 5. I will breake also the barres of Da­mascus, and cut of the inhabitant of Bikeath-aven: and him that holdeth the scepter out of Beth-eden, & the people of Aram shall goe into captivitie vnto Kir.

Order requireth: that I begin, with the first part: the accusa­tion of the Syrians vers. 3.

For three transgressions of Damascus, and for foure] This Da­mascus was a very ancient citie, built, as Arias Mon­tan. Iustin. lib 36 Stephan. Adrichom. Hieron. Heb. quaest. in Gē. some coniecture, by Eliezer, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The first mention of this city is Gen. 14.15. Apud Hier. ibid & Ioseph antiq. Iudaic lib. 1. cap. 7. Willet in Gē. cap. 15. Others holding the name of this city to haue beene more ancient then Abraham, do attribute the building of this city to Huz, one of the sonnes of Aram, Gen. 10.23. Where vpon Damascus was called also Aram, as In Esai, 17. S ^t Hierome witnesseth. Whatsoever were the antiquitie of this city, it is plaine by Esa. 7.8. that it was the Metropolitane, and chiefest city of Syria.

I need not tell you what Lewes Ʋertomannus, a gentleman of Rome, saw in this city about some hundred yeares since, as the place where Caine slew Abel; the place where the body of the Prophet Zacharie lay; the tower wherin S. Paule was com­mitted to prison; & the like: that would be beside my purpose. For the present know yee, that Damascus, was the Metropoli­tane, and chiefest city of Syria; whence by a figure, the figure Synecdoche, it is here, in my text, put for the whole cuntry of Syria. By this figure Synecdoche in the name Damascus, our Prophet here threatneth all inhabitantes in the country about Damascus; he citeth al the Syrians to appeare before the tribu­nall seat of Almightie God, because they had vniustly troubled and vexed the city Gilead. But of this hereafter. Now let vs see, what is meant by the three transgressions, and foure, here men­tioned in the general accusation of the Syrians.

For three transgressions, and for foure.] The word Transgressi­ons, signifieth, whatsoever detestable thoughts, words, or deeds may be conceived, vttered, or acted, against Gods law, our ho­ly faith, and Christian duties. These three transgressions of Da­mascus, are in the iudgement of Arias Montanus, the same with the three transgressions of Azzah, and of Tyrus, & of E­dom, and of Ammon, and of Moab, and of Iudah, & of Israel, so often repeated in this, and the next chapters: namely; the vaine worship of strange Gods, whordomes, & murders. The fourth, saith he, is added in the text, even their barbarous cruelty: They thre­shed Gilead with threshing instruments of yron.

For three transgressions of Damascus, & for foure.] S. Hierome expoundeth these wordes, as if the Syrians of Damascus had dealt cruelly against the people of God, not once, or twise only, but also a third, and fourth time, to this sense: if the Syrians had persecuted my people but once, or a second time, I should haue pardoned them; but now when they haue not ceased a third, & fourth time, to practise their cruelty vpon my chosen people, e­ven to thresh them with threshing instruments of yron, shall I not visit for these things? is it not time that I beat them with rods? is it not necessary that I turne from them the countenaunce of [Page 66] my clemencie?

For three transgression [...] of Damascus, and for foure.] Apud Mer­cerum. Some referre these three, and foure transgressions, to three, and foure generations; thus: though God vseth to forbeare, and pardon mens sinnes to the third, & fourth generation, yet in the fourth he wil vndoubtedly execute his vengeance. Ibid. Some others doe make this sense of these words: God vseth to remit, and to for­giue any man his sins for thrise; but if the fourth time he sinne likewise, there is no hope of remissiō. According to that, which we read, Iob 33.29. All these things will God worke twise or thrise with a man, that he may turne back his soule from the pit, to be illuminated in the light of the living. Twise, or thrise, will God chastice vs for our sinnes; but if we sinne the fourth time, Wo vnto vs; we are left vnto our selues.

For three transgressions, and for foure.] Mercer. Wincklema. Some doe ioyne these numbers to make seaven; because the number of seaven in holy Scripture, is a number of plenitude, & perfection, as Levit. 26.18. If you will not obey me, I will punish you seaven times for your sins. To which sense here by three transgressions, & foure, that is by seaven, they affirme the multitude, and greatnesse of the sinnes of Damascus to be designed, and pointed at.

For three transgressions of Damascus, and for foure.] The last exposition, wherewith I wil now hold you, is the most Mercer. Calvin. Drusius. gene­rall, proper, and significant: to vnderstand by three, and foure, which make a certain number, a number infinite, & vncertaine. For as oft as he will, God forgiveth, though we sinne a hun­dred times. It is but the custome of the Scripture thus to speak. God waiteth for vs, twise & thrise, that is, a good while, to haue vs returne from our evill waies vnto repentance; but the fourth time, that is, at length, when he seeth vs persist in our impeni­tencie, he reproveth vs, casteth vs away, and leaveth vs in our sinnes.

You haue hitherto the generall accusation of the Syrians, whereby you know they were defiled with three transgressiōs, and with foure; with very many sins. Now followeth the pro­testation of Almighty God against them for their sinnes.

I will not turne to it] to them; to the inhabitants of Damascus; to the Syrians: that is, I will haue no mercy on them. These words are diversly rendred by expositors: by the author of the vulgar Latine, and by Gualter, Non convertam eum. I will not turne it: that is, I will not recall the Syrians of Damascus to the right way, they shal runne on to their owne perdition. By Cal­vin, Non propitius ero ei; I will not be favourable to the Syri­ans of Damascus; I will not returne vnto mercy. By Mercer, Non parcam ei: I will not spare the Syrians of Damascus: Ac­cording to their deserts, so shall it be measured to them. By Iu­nius, Non avertam istud: I will not turne away the punishment, wherewith I haue resolved to punish them. I am the LORD, & am not changed; I will send a fire into the house of Hazael, and it shall devour the palaces of Benhadad, &c.

The summe of both, the Accusation & Protestation, is: if the Syrians had offended but once, or a second time, I would haue beene favourable to them, & would haue recald them into the way, that so they might haue been converted, and escaped my punishments: but now whereas they do dayly heape transgres­sion vpon transgression, & finde no end of sinning, I haue hard­ned my face against them, and will not suffer them to bee con­verted, but indurate, and obstinate as they are; I wil vtterly de­stroy them. For three transgressions of Damascus and for foure, I will not turne to it.

Having thus expounded these words, giue me leaue out of them to gather such notes, as may make for our further instru­ction, and reformation.

My first note is; Three transgressions and foure do plucke downe from Heaven, the most certaine wrath, and vengeance of God vpon the transgessors. The doctrine.

God is of pure eies, and beholdeth not iniquity; he hath laid righteousnes to the rule, and weighed his iustice in a ballance. The sentence is passed forth, and must stand vncontrouleable, [Page 68] even as long as sunne, and moone. Tribulation and anguish vp­on every soule that doth evill. The soule that sinneth it shall bee punished. God makes it good by an oath: Deut. 32.41. that he will wh [...]t his glittering sword, & his hand shall take hold on iudge­ment to execute vengeance vpon sinners. His soule hateth and abhorreth sinne; his law curseth, and condemneth sinne; his hand smiteth, and scourgeth sin. Sinne was his motiue to cast downe Angels into Hell; to thrust Adam out of Paradise; to turne ci­ties into ashes, to ruinate nations; to torment his owne bowels in the similitude of sinnefull flesh: because of sinne he drowned the old world; and because of sin, ere long will burne this. All this maketh for the truth of my propounded doctrine.

A lesson (dearely beloved) able to make vs (if grace be in vs) to be wary, and to take heed, that we bee not overtaken with three transgressions & with fowre. It is a very dangerous thing to adde sinne to sinne. This is done Perkins Cas. Consc. three manner of waies.

• 1 By committing one sinne in the necke of another.
• 2 By falling often into the same sinne.
• 3 By lying in sinne without repentance.

Here we must remember, that we are not simply cōdemned for our particular sinnes, but for our continuance, & residence in them. Our sins committed do make vs worthy of damnation; but our living and abiding in them without repentance, is the thing, that brings damnation;

Great is the D. King B. of London in Ion. Lect. 31. strength that sin gathereth, by growing, and going forwards. The growth of sin In Amos 1.3. Albertus Magnus shad­doweth in marshaling the order of sinning: first is peccatum co­gitationis, next loquutionis, thirdly operis, then desperationis. The beginning of sinne is inward, an evil thought; it hasteth out into an evil word; then followeth the wicked worke: what is the end of all? Desperation, waited on by finall impenitencie.

This growth of sin, S. Hierome plainely expresseth. The first step is, cogitare, quae mala sunt; a wicked thought; the next, cogi­tationibus [Page 69] adquiescere peruersis; to like wel of wicked thoughts; the third, quod mente decreveris, opere complere; to put that in a­ction, which thou hast wickedly imagined. What is the ende of all? Non agere poenitentiam, & in suo sibi complacere delicto: even impenitencie, and a delight, or pleasure to do naughtely.

Hugo the Cardinall in sins proceeding, noteth,

• 1 Suggestion.
• 2 Consent.
• 3 Action.
• 4 Custome, and pleasure therein.

Suggestion is from the Devill, who casteth into our hearts impure and vngodly thoughts: the rest are frō our selues; (such is the corruption of our nature,) we readily consent to the De­vils motion; what he moues vs to, we act accordingly; we take pleasure in it, and make it our custome. This Custome is not only a graue to bury our soules in, but a great stone also rolled to the mouth of it, to keepe them downe for ever. I say no more to this point; but beseech you for Gods sake, to be wary, and heedfull, that you bee not overtaken with three transgressions, and with fowre.

You haue now my propounded doctrine; and the first vse to bee made of it. My doctrine was.

The first vse is, to make vs wary and heedfull, that we be not overtaken with with three transgressions, and with foure.

A second vse, is to moue vs to a serious cōtemplation of the wonderfull patience of Almightie God: who did so gracious­ly forbeare to punish those Syrians of Damascus, till they had provoked him to displeasure by three transgressions, and by foure. God is mercifull, and gracious, long suffering, & of great goodnesse. He cryeth vnto the fooles, (and are not wee such fooles?) Prou. 1.22. O yee foolish, how long wil yee loue foolishnes? He cryeth vnto the faithlesse (and is our faith living?) Matth. 17.17. O generation faithlesse, and crooked, how long now shall I [Page 70] suffer you? He cryeth [...] the Iewes, (and are not we as bad as the Iewes?) O [...], I [...]salem, [...] often? Hee dressed his vineyard with the b [...]t and [...]dliest husbandry, that his heart could invent, [...] he looked for fruit; hee requi­red it [...] first h [...]e, but [...]arrying the full time, hee looked that it should being forth grapes, in the autumne, and time of vintage. He wayteth for the fruite of his Luk. 13.6. figgtree three yeares; and is content to be entreated, that digging, and dunging, and expectation a fourth yeare may be bestowed vpon it.

Thus we see Gods patience is wonderfull; He is mercifull gra­cious, long suffering, and of great goodnes. Yet may we not hereon presume. Our safest way shall be to rise at the first call; if we differre our obedience to the second call, we may be pre­vented. Then may God iustly say to vs, as hee said vnto the Iewes, Esai. 65.12. I called, and ye did not answere; I spake and yee heard not. And albeit some fal seaven times a day, & rise againe; albeit to some sinners it pleaseth the Lord to iterate his suffe­rance, yet may not we take encouragement thereby, to iterate our misdoings. Wee know that God punished his Angels in heaven for one breach; Adam for one morsell; Miriam for one sclander; Moses for one angry word; Achan for one sacrilege; Ezechias for once shewing his treasures to the Embassadours of Babel; Iosias for once going to warre without asking coun­sell of the LORD; and Ananias and Sapphira for once lying to the holy Ghost.

Is the Lords hand now shortned that he cannot be as spee­dy, and quicke, in avenging himselfe vpon vs for our offences? Farre be it from vs so to thinke. God is not slacke in com­ming, as some count slacknes: He maketh the clowds his Chariots, he rideth vpon the Cherubins, he flieth with the wings of the winde; and so he commeth; and commeth quickly, and his reward is with him to giue to every one, according as his workes shall be.

THis is the third part of this Prophecie: the description of that great sinne by which the Syrians so much offended. Let vs first examine the words.

Gilead] Gilead, or Galaad, or Galeed, in holy Scripture is sometime a hill, sometime a city, and sometime a regiō, or cuntry. A hill, Gen. 13. So named as appeareth vers. the 47. of the heape of stones, which was made thereon, as a witnesse of the league betweene Iacob, and Laban: for Gilead is interpreted an Acervus testimonii. heape of witnesse.

This mountaine Gilead, is the Adrichom. greatest of al beyond Iordan: it is in length 50 miles; and as it is continued, and runneth a long, it receiueth diverse names. From Arnon to the city Ce­dar, it is called Galaad; thē to Bozra it is named Seir, afterward Hermon, and so reaching to Damascus it is ioined to Libanus: and therefore as S ^t. Comment in hunc locū. Hierome saith; in the 22. of Ierem. verse. 6. Lebanon is called the head, or beginning of Galeed.

Gilead, or Galaad, or Galeed is also a city, built vpon mount Gilead, as S ^t Hierome witnesseth. Here was borne, and buried, the valiant captaine, and iudge of Israel, Iephte, when hee had iudged Israel six yeares; as Iudg. 12.7. Against this city Hoseah prophecieth chap. 6.8. Gilead is a city of them, that work iniquity and is polluted with blood.

Gilead, or Galaad, or Galeed, is also a region, or country, cal­led, [Page 72] De [...] [...] possessed by the R [...]benits, Gadite [...] [...] of [...]: as Num. 32.33.

If Gilead the city, booke [...] in my text, it is a figure; the figure Synecdoche: a part for the whole; one city, the Metro­politane city for the whole cuntry. Yf the land of Gilead, be the Gilead in my text, it is a figure too; the figure Metonymia; the land of Gilead, for the inhabitants thereof. The inhabitants of the land of Gilead were Gods owne people, his people Isra­el, of the tribes of Reuben, Gad, and Manasseh: against whome the Syrians of Damascus did so rage, as that they are noted in my text to haue threshed them with threshing instrumēts of yron.

These threshing instrumēts are not in vse among vs. Yet will I, as well as I may, out of the ancient, and learned, describe thē to you. One of the Hebrew Doctors Mercer. Pag­nin. in Lex. in [...] R. David Kimchi makes them to be planks of wood, to the which on the nether side are fastned little stones, to part the wheat frō the husk, & chaffe; which cānot be the threshing instruments in this place because these were of yron.

S ^t Hierome saith, they were a kind of waynes, or cartes, with wheeles of yron, and toothed, to beat out corne from the husk, and to bray, or bruse straw, and stubble, to be meate for cattle, when hay is scarse. Nicolaus de Lyrâ ioyneth with S. Hierome in opinion.

Iunius.Some doe take these instrumentes to bee Tribulis ferreis. yron flailes, or carres, or corne cartes, or some such like instrument, of olde time in vse for the threshing out of corne. Of this opinion Iuni­us by his translation seemeth to bee, and Calvin disallowes it not.

Here some doe vnderstand Rast. is ferreis yron rakes, as Gualter; some Trahis ferreis dreyes or sleddes of yron, as Marinus in his Arca Noe; some Rotis ferreis. wheeles of yron, as Theodotio, and Symmachus; some Serris ferreis. sawes of yron, as the Septuagint, and Calvin; some Avec herses de ser. harrowes of yron as the French translation. Whatsoever were the threshing instru­mēts in this place; whether waines, or carts, or carres, or dreys, or sleds of yron, or wheeles of yron, or flayles of yron, or rakes of yron, or harrowes of yron, or sawes of yron: it is out of doubt, that [Page 73] the holy Spirit by this kind of speech ( they threshed Gilead with threshing instruments of yron) noteth the extreame crueltie pra­ctised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasseh.

They threshed Gilead Winckleman here noteth a Metaphore, or translation, put by the holy Spirit to designe, or signifie the notorious crueltie of the Syrian Kings vpon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by Hazael, King of Syria, against the Gileadites; according to the word of God which came to Elizeus the Prophet touching Hazael, 2. King. 8.12. where Elizeus weeping thus speaketh vnto Hazael: I knewe the evill that thou shalt doe vnto the chil­dren of Israel: their strong cities shalt thou set on fire; their young men shalt thou slay with the sword; thou shalt dash their infants a­gainst the stones; and rent in peeces their women with child.

But you will say, what is this to the Gileadites? I answere, very much; as you may see, 2. King. 10.33. where Hazael is said to smite the Israelites in all the coasts of Israel, frō Iordan East­ward, even all the land of Gilead, the Gadites, & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the river Arnon) and Gilead, and Bashan. All these regions did King Hazael grievously torment, and bring to much woe, and miserie; but specially the Gileadites, who therefore are twise mentioned in the fore-cited conquest of Hazael: The Gilea­dites did Hazael, King of Aram, destroy, and make like dust bea­ten to powder, 2. King. 13.7.

They threshed Gilead with threshing instruments of yron] The like torments haue beene inflicted, with the good approbation of Almightie God, by King David vpon the Ammonites, 2. Sam. 12.31. where you shall find, that King Dauid after his vic­torie over Rabbah, a citie of the Ammonites, carried away the Inhabitants that were therein, and put them vnder sawes, and vn­der yron harrowes, and vnder axes of yron, and cast them into the tile kelne.

Thus did David, guided by Gods owne Spirit, deale with the Ammonites. His course was warrantable, because hee was gui­ded [Page 74] by [...] destitute, could [...] threshing Gilead with threshing [...] of [...] so with the Am [...]s, [...] God whereas Hazael, Gods enimie, dealt so with the [...]; the people of God.

He threshed Gilead with threshing instruments of yron] A course that God can bee content shall bee taken with Moab, Esai. 25.10. Moab shall be threshed, as straw is threshed? but that his owne people Israel, or any part of them, as the Gilladites be thus vsed, God likes it not. Witnesse my text, where the LORD protesteth that he will not turne Damascus, that is, that hee will not recal the Syrians from their errour into the right way, that he will not bring them againe into his favour; that he wil leaue them to themselues, because they haue threshed Gilead with thre­shing instruments of yron.

Now let vs see what lessons may bee taken from hence for out further instruction, and meditation. Gods dislike with Da­mascus, for threshing [...] with threshing instruments of yron I yeeldeth vs this [...].

This truth will well appeare vnto vs, if we doe but consider how God hath evermore rewarded cruelty. The cruel tyrant Adonibezek did cut of the th [...]bes, and great [...]o [...]s of seauenty Kings, and caused them to gather the crummes vnder his table, Iudg. 1.7. but what was his reward? As hee had done to those captiue Kings, so did God doe to him againe. The Is­raelites vnder the leading of their captaine Iudah, tooke A­donibezek prisoner, and cut off the thumbes of his hands, and great toes of his feet, verse the 6.

Agag King of the Amalekites by his sword had made many a womā childlesse, 1. Sam. 15.33. but what was his reward? You may see in the same verse what Samuel said, and did vnto him. Samuel said, as thy sword hath made women childlesse; so shall thy mother be childlesse among other women; & Samuel hewed Agag in peeces before the LORD in Gilgal,

The Babylonians were wonderfull cruell, and hard hearted [Page 75] against the inhabitants of Ierusalem: they spared none of thē, no not their young children, but cruelly destroyed them, and all theirs. But what was their reward? You may see it by the propheticall denuntiation of the ruine of Babel, Psal. 13 7, 8, 9. O daughter of Babel, worthy to be destroyed: blessed shall he be that rewardeth thee as thou hast served vs; blessed shal he be that taketh and dasheth thy children against the stones. This reward of Ba­bel is enlarged Esay. 13.16. Their children shall be broken in pee­ces before their eies: their houses shall be spoiled; and their wiues ravished.

Thus not to trouble you with many examples, we see by the reward of crueltie in the examples of Adonibezek, Agag, & the Babylonians, that God abhorreth it. God abhorreth cruelty, howsoever he doth punish it with another crueltie. God repai­eth crueltie with cruelty, according to the wel known proverb, Matth. 7.2. With what measure you mete, with the same shall men measure to you againe.

The vse of the doctrine now confirmed, is to work in vs the loue of clemency, and mercifulnesse. When we are wel assured, that the cruell themselues shal tast of cruelty by way of punish­ment, we will be afraid to behaue our selues towards any cru­ellie. All crueltie is checked by the law of God, by the sixt cō ­mandement, Thou shalt doe no murder; or Thou shalt not kill.

The law that is written Deut. 25.3. touching fortie stripes, & not aboue, to be giuē to an offender, should draw our cruell rage and fierce affections to pitie, & compassion. The tenour of the law is: If a wicked man be condemned to be beaten, the iudge shall cause him to lie downe, and to bee beaten before his face according to his trespasse vnto a certaine number fortie stripes shall he cause him to haue and not past, lest if he should exceed, & beat him aboue that with many stripes, thy brother should appeare despised in thy sight.

First, if we exercise tyrannous cruelty, in inflicting punish­mēts. This we know by the aboue cited place out of Deut. 25.

Secondly, if we fight with, or beate our neighbour, or maime [Page 76] his body. This is a [...], & a breach of the sixt commaunde­ment: but specially [...], Levit. 24.19, 20. If a man cause anie blemish in [...] hath done, so shall it be done to him. Breach for [...] for t [...]th; such a blemish as hee hath make in any, [...] such shall be repai [...]d to him.

Thirdly, if we procure any way the death of our neighbour, whether it be by the sword, by famine, by poison, by false accu­satiō, or otherwise. This is a cruelty, and a breach of the sixt cō ­mandement. The offender in this behalfe may bee rankt with Cain, Gen. 4.8. where it is said: Caine rose against his brother, & slew him.

Fourthly, if wee vse any of Gods creatures hardly. This is a cruelty, and a breach of the sixt commandement: but speciallie controlled, Deut. 22.6. If thou finde a birds nest in the way, in any tree, or on the ground, whether they be yong, or egs, and the damme sitting vpon the yong, or vpō the egs, thou shalt not take the damme with the yong, but shalt in any wise let the damme goe, and take the yong to thee, that thou maist prosper, and pro [...]ing thy daies. This speciall cruelty is taxed, Prov. 12.10. where we are told, That the righteous man regardeth the life of his beast.

Fiftly, if because of our neighbours infirmities, we vse him discourteously, and make him our laughing stock, or taunting recreation. This is a cruelty, and a breach of the sixt comman­dement: but specially checked, Levit. 19.14. Thou shalt not curse the d [...]st; nor put a stumbling blocke before the blinde.

Sixtly, if we iniurie a stranger. This a cruelty, and specially controlled, Exod. 22.21. Thou shalt not doe iniurie to a stranger, neither oppresse him.

Seaventhly, if we molest any widowe, or fatherlesse childe. This is a cruelty, and specially checkt, Exod. 22.22. Yee shall not trouble any widow, or fatherlesse child.

Eightly, if we wrong the poore. This is a cruelty, & a breach of the sixt commandement. This cruelty we are guilty of ma­ny waies.

First, if we lend mony to the poore vpon vsury. This crueltie is taxed, Exod. 22.25. If thou lend mony to the poore with thee, [Page 77] thou shalt not be as an vsurer vnto him, yee shall not oppresse him with vsury.

Secondly, if we pay not the poore labourer his hire. This cru­elty is taxed, Deut. 24.14. Thou shalt not oppresse a needy and poore hired servant: thou shalt giue him his hire for his day: the Sun shall not go downe vpon it: for he is poore, and therwith sustai­neth his life, lest he cry against thee to the LORD; and it be sin vnto thee.

Thirdly, if we restore not the pledge of the poore. This cru­elty is taxed, Exod. 22.26. If thou take thy neighbours rayment to pledge, thou shalt restore it vnto him before the Sun go downe. For it is his only covering and garment for his skin.

Fourthly, if we withdraw our corne frō the poore. This cru­elty is taxed, Prov. 11.26. He that withdraweth corne, the people will curse him. Whosoever he be that withdraweth his corne frō the market, where it should be sold, keeping it against a deare time; the people will curse him: they will speake, as they haue iust occasion, all manner of evill of him, as that he is a covetous and miserable wretch.

Now (dearely beloved) you haue beene taught out of the e­ternall word of trueth, that many waies you may be guilty of cruelty, and so breake the sixt commandement of Almightie God. If you fight with, or beat your neighbour, or maime his body: if by any meanes you procure the death of your neigh­bour: if you vse your neighbour discourteously, or make him your laughing stock, or taūting recreatiō? if you vse any of Gods creatures hardly: if you iniurie strangers: if you molest father­lesse children, & widowes: if you be too severe in punishing your servants, or children: if you wrong the poore, either by lending him your mony vpon vsury: or by not paying him his hire: or by not restoring him his pledge: or by with drawing your corne from him; if you offend but in the lest of these, you are guilty of cru­elty, and transgressors of Gods holy commandement. The cō ­sideration whereof if it worke in you the loue of clemencie, & mercifulnesse, happy are you: if not; I haue discharged my duety.

Thus [...] can c [...]ried by my first doctrine, groun­ded vpon these words: They haue threshed Gilead with thresh­ing instruments of [...]. My doctrine was God is never wel plea­sed with [...]. Now be patient, I beseech you, while vpon the same words I ground a se [...]o [...]d doctrine.

They haue threshed Gilead with threshing instrumēts of yron:] They] that is, the Syrians, Gods enemies, haue threshed Gilead] that is, some of the Israelites, Gods own people, with threshing instruments of yron. The lesson we learne from hence is.

This point is notably verified, in Lot sore pressed vpon by the Sodomites, Gen▪ 19.9. in the Israelites hardly dealt with by the Aegyptians, Exod. 1.11. &c. in the 70. bre [...]hren, sons of Ie­rabbam, persecuted by Ab [...]molech, most of the [...]nto the death, Iudg. 9.5. in Ieremie twise evill entreated; first beaten, and put in the stocks by Pashare, Ier. 20.2. and a second time beaten & imprisoned by Z [...]dechias his nobles, Ierem. 37.15. In the three children, cast into the fiery fornace by Nabuchodonosor, Dan. 5.21.

Many more are the examples registred in the booke of God, fit to proue this point: which also may further appeare vnto you, in those bloody persecutions after Christ his death by the Romane Emperours, in those strange torments which they de­vised to keepe downe religion, and religious professours, men & women; they plucked of their skins quicke; they boared out their eies with wimbles; they broyled thē aliue on gredirons; they scalded them in boiling liquors; they enclosed thē in bar­rels, and driving great nailes through, tumbled them downe mountaines, till their owne bloud so cruelly drawne out, stif­fled, & choaked them in the barrels: womens breasts were sca­red of with burning yrons, their bodies rent, and their iointes racked. Many more were the grievous torments, endured by the faithfull in the time of the ten first persecutions in the pri­mitiue Church. All, and every of which, doe strongly proue my doctrine, ‘ [Page 79]God often humbleth his servants vnder his foes, and their ad­versaries.’

The reason why God humbleth his servants, vnder his, and their enemies, is their disobedience to his word. This is plaine, Deut. 28.36, 37. If thou wilt not obey the voice of the LORD thy God, to keepe, and to do all his commandements, & his ordinances, the LORD shall bring thee, and thy king vnto a nation, which nei­ther thou, nor thy fathers haue knowne; and there shalt thou serue other Gods, wood, & stone: And thou shalt be a wonder, a proverb, and a common talke among all the people, whether the LORD shall carry thee. Where you see captivity, and banishment, denoun­ced to Gods owne people, if they disobey his word.

You haue now my doctrine, and the reason of it. My do­ctrine, ‘God often humbleth his servants vnder his foes, and their ad­versaries.’

The reason is, The disobedience of Gods servants to the word of God. The vses of this doctrine.

1 To shew vnto vs how great Gods anger is for sinne, that doth punish it so severely, even in his dearest children. The cō ­sideration hereof should worke in vs a loathing, hatred, & de­testatiō of sin. Yet such is the perversity of our corrupt natures, that we daily fleet from sin to sin, like the fly, that shifteth from sore to sore: we tempt the LORD, we murmur, we lust, we com­mit idolatrie: we haue our eies full of adultery, our hearts exer­cised with covetousnes, our bodies weakned with drūkennes; by all meanes we serue the flesh, sitting downe to eate, & rising to play. Never, more need, then now, to smite our brests, & pray with the Publicane, Luk. 18.13. O God be mercifull vnto vs sin­ners.

2 To teach vs, not to measure the favour of God towards our selues, or others, by the blessings, or adversities of this life, seeing the wicked do often flourish, whē the godly are in great misery; and on the other side, the godly do prosper, when the wicked are in distresse.

In my text we see the Gileadites, a portion of ISRAEL; threshed [Page 80] with instru [...]t [...] of [...], by the [...]ands of a wicked people, and Gods enemies, the Syrians of Damascus. Behold the prosperi­ty of the wicked. In Exod. 14. we see the children of Israel pas­sing through the red sea, a [...] by dry land, whereas the Egyptians assaying to do the like were drowned. Behold the prosperity of the Godly.

Measure not therfore the favour of God, by the blessings or adversities of this life. Whatsoever our estate bee now or here­after shall be, let vs therewith be contented. If God be pleased to blesse vs with peace, plenty, and prosperity, blessed be his holy Name: & if he shall not like so to blesse vs, but shall rather cha­stise vs with trouble, want, and adversity; yet still blessed bee his holy Name: and his will be done.

3 To make vs power out our soules in thankfulnes before Almighty God, for our present estate and condition. We know that our sworne enemies, the Popish crew, and faction, haue of long time envyed, and malized our happy peace. Had they had power according to their will, how would they haue vsed vs? Would they not haue threshed vs with threshing instrumentes of yron?

What mercy, or pity, could be expected from them, who with so inhumane, barbarous, and cruel a plot, their plot of gun­powder, the like wherof was never before heard of, would haue blowne vp, and torne piecemeale, the King, Queene, Prince, Lords, and Commons, the fift of November This Sermō was preached Sept. 21. 1606 last, as you well know? what shal we render vnto the LORD, for this so great a deliverance. Let vs render the calues of our lips applying Da­vids song of degrees, Psalme 124. to our present purpose.

1 If the Lord had not beene on our side, (may great Britaine now say.)

2 If the LORD had not beene on our side, when the Popish sect rose vp against vs.

3 They had swallowed vs vp quicke, when their wrath was kindled against vs.

4 Then had their Seaven sparkes of the enkin­dled soule by R.B.P. Psal. 2. pag. 33. fury flien forth as thunder, the flame had burst out beyond the fornace.

[Page 81]5 Then had we beene like Ibid. stubble in their way.

6 Praised be the LORD, who hath not given vs a pray vnto their teeth.

7 Our soule is escaped, even as a bird out of the snare of the fowlers: the snare is broken, and we are delivered.

8 Our helpe is in the name of the LORD, who hath made heaven, and earth.

To this thankefulnes, I purpose further to incite you, if God giue life, and leaue, vpon the fift of November next, the day ap­pointed by act of parliament for your publique thanksgiving for that most happy deliverance. My text shall bee the Psalme now applyed vnto vs, the 124. Meane time let vs beseech Almighty God to giue his bles­sing to that which hath beene spoken, that it may fructifie, and bring forth fruit in vs, in some thirty, in some sixty, in some a hundred fold, to the glory of Gods holy name, and the salvation of our owne soules.

THis is the fourth part of this prophecy against the Syrians, wherein are set downe the punishments to be inflicted vpō the Syrians for their sinnes, as first I noted,

• Generally, verse the 4 ^th.
• Specially, verse the 5 ^th.

In the fourth verse, wherein the pu­nishments to be inflicted vpon the Syrians, are generally set downe, I note,

• 1 Who punisheth.
• 2 How he punisheth.
• 3 Whom he punisheth.

The punisher is the LORD; he punisheth by fire. The punished are the Syrians, to be vnderstood in the names of their Kings, Hazael and Benhadad. I will send a fire into the house of Hazael, and it shall devoure the palaces of Benhadad.

The punisher is the LORD; for thus saith the LORD, I will send. The note yeeldeth vs this doctrine, ‘It is proper to the LORD to execute vengeance vpon the wic­ked for their sinnes.’

In speaking of the vengeance of God, our first care must bee, not to derogate any thing from his proclivitie, and propensnes vnto mercy. We must breake out into the mention of his greate [Page 83] goodnesse, and sing alowd of his mercies, as David doth, Ps. 145.7. The Lord is gracious, and mercifull, slow to anger; and of great kindnesse; he is louing, & good to all; his mercy is over all his works. The Lord strong, and mightie, blessed aboue all, yea being blessednesse it selfe, and therefore hauing no need of any man, is louing, and good vnto every man.

Our sinnes haue provoked his vengeance against vs: yet he, slow to anger, and of great goodnes; reserueth mercy for thou­sands, for all the elect, and forgiueth all their iniquities, trans­gressions, and sinnes. His goodnesse here resteth not: it reach­eth also vnto the reprobate, though they cānot feele the sweet comfort of it. For he maketh his Matth. 5.45. sunne to rise on the evill, & the good; and sendeth raine on the iust, and vniust; yea many times the sunne, and raine, and all outward, and temporary blessings, are wanting to the iust, and good, when the vniust, and evill do flourish, and are in great prosperitie.

Thus is Gods graciousnesse, & great bountie extended vn­to every man, whether he be a blessed Abel, or a cursed Cain; a loued Iacob, or a hated Esau; an elected David, or a reiected Saul. God is louing and good vnto every man: the Psalmist addeth; and his mercies are over all his workes. There is not any one of Gods workes, but it sheweth vnto others, & findeth in it selfe very large testimonies, of Gods mercy, and goodnes; I ex­cept not the damnation of the wicked, much lesse the chastise­ments of the Godly.

Gods mercies are over all his workes. David knewe it well, & sang accordingly, Psal. 145.8. The Lord is gracious, and merci­full, long suffering, & of great goodnesse. Ionah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God, and mercifull slow to anger, and of great kindnesse, and repentest thee of evill. The Church knowes it well, and praies accordingly: O God whose nature and propertie is ever to haue mercy, and to for­giue, receiue our humble petitions. David, Ionah, and the Church, all haue learned it at Gods owne mouth, who hauing descen­ded in a cloud to mount Sinai, passed before the face of Moses and cryed, as is recorded, Exod. 34.6. The LORD, the LORD, [Page 84] strong, mercifull, & graci [...]us, [...]ow to anger, & abundant in good­nesse, and truth, reser [...]ng mercy for thousands, forgiuing iniquity, transgression, and sinne. In which place of Scripture, although afterward there followeth a little of his iustice, which hee may not forget, yet wee see the maine streame runneth concerning mildnesse, and kindnesse, and compassion: whereby wee may per­ceaue, what it is, wherein the LORD delighteth. His delight is to be a saviour, a deliuerer, a preseruer, a redeemer, and a pardo­ner. As for the execution of his iudgements, his vengeance, and his furie, he comes vnto it with heauy and leaden fe [...]te.

To which purpose Zanchius alleageth that of the Prophet Esai, chap. 28.21. The Lord shall stand (as once he did in mount Perazim, when David overcame the Philistines) he shall be an­gry (as once he was in the valley of Gibeon, when Ioshua discō ­fited the fiue Kings of the Amorites) he shall stand, he shall be angry, that he may doe his worke, his strange worke, and bring to passe his act, his strange act; out of which words of the Prophet he notes that Gods workes are of two sorts; either proper vn­to himselfe, and naturall; as, to haue mercy, & to forgiue: or else strange and somewhat diverse from his nature; as, to be angry, and to punish.

I knowe some doe expound these words otherwise, vnder­standing by that strange worke, and strange act of God, there mētioned, Opus aliquod insolens, & admirabile, some such work as God seldome worketh; some great wonder. Notwithstan­ding this naturall exposition of that place, the former may wel be admitted also. For it is not altogether vnnaturall, being grounded vpon such places of Scripture, as doe make for the preeminence of mercy aboue iustice. It's true: God hath one skale of iustice, but the other proues the heauier; mercy doth o­verweigh. He who is ever iust, is mercifull more then ever, if it may be possible. Hee may forget our iniquities, but his tender mercies he will never forget.

This our LORD, good, mercifull, gracious, and long suffe­ring, is here in my text the punisher, & sendeth fire into the house of Hazael: wherevpon I built this doctrine; ‘ [Page 85]It is proper to the LORD to execute vengeance vpon the wic­ked for their sinnes.’

This office of executing vengeance vpon the wicked for sinnes, God arrogateth and assumeth to himselfe, Deut. 32.35. where he saith, vengeance, and recompense are mine. This due is ascribed vnto the LORD by S ^t Paule, Rom. 12.19. It is written vengeance is mine, I will repaie, saith the LORD. By the author of the Epistle to the Hebrewes, chap. 10.30. Vengeance belon­geth vnto me, I will recompense, saith the LORD. By the sweete singer, Psal. 94.1. O LORD God, the avenger, O God, the aven­ger.

You see by these now-cited places, that God alone is hee who executeth vengeance vpon the wicked for their sins. This doctrine is faithfully delivered, by the wise sonne of Sirach. chap. 39. where he saith: vers. 28. There be spirits that are created for vē ­geance, which in their rigour lay on sure strokes; in the time of de­struction they shew forth their power, and accomplish the wrath of him, that made them: Fire, and haile, and famine, & death, 29. al these are created for vengeance: The teeth of wilde beasts, 30. and the scor­pions, and the serpents, and the sword, execute vengeance for the destruction of the wicked. Nay, saith he, vers. 26. The principall things for the whole vse of mans life: as water, and fire, and yron, and salt, & meale, and wheate, and hony, and milke, and the bloud of the grape, and oile, and cloathing, 27. All those things though they be for good vnto the godly, yet to the sinners they are turned vnto evill. Soe my doctrine standeth good; ‘It is proper to the LORD to execute vengeance vpon the wic­ked for their sinnes.’

And you see he hath waies enough to do it. All things that may be for our good, are glad to do him service against vs.

The consideration hereof should moue our hearts to wisdōe. It shoulde mooue vs Hereof I spake in a Sermon vpō Hebr. 10.30. to beware of those crying sinnes vsually committed against the first table, that wee provoke not Gods vengeance against vs, by Idolatrie, in worshiping the creature aboue the creator, blessed for ever; by tempting God, in ma­king triall whether his word be true, or not; by murmuring a­gainst [Page 86] God in laying iniustice to his charge, quod bonis male sit, & malis bene; for afflicting the godly, when the wicked liue at ease; by rebellion and contumacie, in taking counsell toge­ther against the LORD, & against his CHRIST; by blasphemy, in doing despite to the Spirit of grace.

It may moue vs also to beware of those other sins, crying sins too, vsually committed against the second table; that we pro­voke not Gods vengeance against vs by dishonouring our pa­rents, and such as God hath put in place of government aboue vs; by grieving our children, and such as are by vs to be gover­ned; by oppressing the fatherlesse, and the poore; by giving our selues over vnto filthy lusts.

Beloved in the Lord, let vs not forget this: though God, bee good, gracious, mercifull, and long suffering, yet is hee also a iust God; God the avenger, and punisher. Here we see he resolueth to send a fire into the house of Hazael; which is, the second thing to be considered; How God punisheth: By fire. I will send a fire &c.

Albeit sometime God himselfe doth by himselfe immedi­atly execute his vengeance vpon the wicked; as when he smote all the first borne of Egypt, Exod. 12.29. and Nabal, 1. Sam. 25.38. and Vzzah, 2. Sam. 6.7. yet many times he doth it by his instruments: Wigand. Syntagm. Vet. Test. Instrumenta sunt tota creatura Dei; All the crea­tures of God are ready at his commaund to be the executio­ners of his vengeance. Among the rest, and in the first rancke, is fire.

God sent a fire to lay wast Sodom and Gomorah, and their si­ster cities, Gen. 19.24. to eate vp Nadab, and Abihu, Levit. 10.2. to cut of the two hundred, and fiftie men, that were in the re­bellion of Korah, Num. 16.35. to devoure two captaines, & twise fiftie men, 2. King. 1.10. & 12. I will not load your memories with multitude of examples for this poynt. My text telleth you, that fire, Gods creature, becommeth Gods instrument, & executioner of his vengeance: I will send a fire into the house of Hazael, and it shall devoure the palaces of Benhadad.

By fire in this place the learned Lyranus. Drusius. Ar. Mōtanus. Mercer. Calvin. Gualter. expositors doe vnderstand [Page 87] not only naturall fire, but also the sword, and pestilence, and fa­mine; quodlibet genus consumptionis, every kind of consumptiō, every scourge, wherewith God punisheth the wicked, and dis­obediēt, be it haile, or thunder, or sicknes, or any other of Gods messengers. So farre is the signification of fire, though not in the naturall, yet in the metaphoricall vnderstanding extended. The doctrine which from hence I gather is.

This truth well appeareth by that which I even now repea­ted out of Eccles. 39. whence you heard, that some spirits are created for vengeance; as also are fire, and haile, and famine, and death, and the teeth of wild beasts, and the scorpions, and the ser­pents, and the sword; yea, that the principall things for the whole vse of mans life, as water, and fire, and yron, and salt, and meale, & wheate, and hony, and milke, and the bloud of the grape, and oile, & cloathing, are all for evill vnto the wicked. If that proofe, because the booke, whence it is taken, is Apocryphall, like you not: giue eare I pray you, while I proue it out of Canonicall Scripture. The doctrine to be proued is.

I proue it by the service of Angels, and other creatures. 2. King. 19.35. we read of an hundred fourescore and fiue thousand in the camp of Ashur slaine by an Angell of the LORD. The thing is related also, Esay 37.36. This ministerie of Gods Angels David acknowledgeth, Psal. 35.5, 6. where his prayer against his enimies is, that the Angel of the LORD might scatter, and per­secute them. 1. Sam. 7.10. we read that the LORD did thunder a great thunder vpon the Philistines. Ezech. 14. wee read how the LORD punisheth a sinful land, with his foure Ezech. 14.21. sore iudgements, the sword, pestilence, famine, and noysome beasts.

The story of Gods visitation vpon Pharaoh, and the Egypti­ās in Exod. chap. 8, 9, & 10. is fit for my purpose. You shal there find, that froggs, lice, flies, grashoppers, thunder, haile, lightning, [Page 88] murraine, boteh [...]s, and sores did instrumētally avenge God vp­on man, and beast in Egypt. Adde hereto what you read, Psal. 148.8. fire and haile, and snow, and vapours, and stormie winds do execute Gods commaundement. Thus is my doctrine proued, ‘As is the fire, so are all other creatures at the Lords comman­dement to be employed by him in the punishement of the wic­ked.’

The vse of this doctrine, is to teach vs: how to behaue our selues, at such times, as God shall visit vs with his rodd of cor­rection, how to carry our selues in all our afflictions. We must not so much looke to the instruments, as to the Lord that smi­teth by them.

Here set we before our eyes holy King Dauid. His patience! be it the patterne of our Christian imitation. When Shimei a mā of the familie of the house of Saul, came out against him, cast stones at him, & railed vpon him, calling him to his face a man of blood, & a man of Belial, a murtherer, & a wicked man, the good King did not, as he was wished to doe: he took not a­way the murtherers life, but had respect to the primus motor, even Almighty God, the first mover of this his afflictie; Shimei he knew was but the instrument. And therefore thus sayth he to Abischai, 2. Sam. 16.10. He curseth, because the LORD had hidden him curse Dauid; & who dare then say, wherefore hast thou done so? Suffer him to curse for the Lord hath bidden him.

Here also set we before our eies holy Iob. His patience bee it the patterne of our Christian imitation. The losse of all his sub­stance, and his children, by the Sabeans, Chaldeans, fire from heauen, and a great wind from beyond the wildernesse, could not turne away his eyes from the God of heauen to those se­cond causes. They he knew were but the instrumēts. And therefore possessing his soule in patience he said, Iob 1.21. Naked came I out of my mothers wombe, & naked shall I returne thither: the LORD hath given, and the LORD hath taken: blessed be the name of the LORD.

To these instances of David, and Iob, adde one more; that of the blessed Apostles, Peter, Iohn, & the rest, Act. 4.27. Though [Page 89] Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified and done to death the Lord of life, our LORD and Sa­viour Iesus Christ. Yet did not the Apostles therefore grow in­to a rage, and bitter speeches against them. In that great exe­cution of the LORD Iesus, they had regard vnto the hand of God. Herod, Pontius Pilat, the Gentiles, & the Iews, they knew, were but instruments. For thus make they their confession be­fore the LORD of heauen and earth, verse the 28. Doubtlesse both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, gathered themselues together against thine holy Sonne Iesus, to doe whatsoever thine hand, and thy counsell had determi­ned to be done.

To good purpose then is that question propounded by A­mos chap. 3.6. Shall there be evill in a city, and the Lord hath not done it? It may serue for an anchor to keepe vs, that we bee not carried away with the waues of tribulation, and affliction. It assureth vs that God, who bad Shimei curse David, who sent the Sabeans, Chaldeans, fire from heauen, and a great wind from beyond the wildernesse to spoile, and make an end of Iobs sub­stance, and his children; who determined that Herod, Pontius Pilate, with the Gentiles, and the Israelites, should put to death the LORD of life: that the same God hath his finger, yea and his whole hand too, in all our crosses, and tribulations. Is there any evill in the city, and the LORD hath not done it?

Here (beloued in the Lord) must we be taxed for a vanity at least, (I had almost said a blasphemie) deeply rooted, & too wel setled among vs. Vpon the accesse of any calamitie we cry out, bad lucke, bad fortune. If the strong man come into our house, and take from vs the flower of our riches, our silver and gold, then we cry, What lucke? What fortune? If our sheep and cattle faile vs, then also we cry, What lucke? What fortune? Whatsoe­ver crosse befalleth vs; lucke, and fortune is still in our mouthes: Quasi Deus [...]tium coleret in coelo, & non curaret res humanas; as if we were to hold it for an article of our beleefe, that God li­veth idly in heaven, & hath no regard of mans affaires. Where­as the holy Prophet Amos in propounding this question; shall [Page 90] there be any evill in [...], and the LORD hath not done it? and the holy Apostles, in acknowledging Gods hand in the death of Christ, and holy Iob in blessing the name of the LORD for all his losses, and holy David, in patiently taking Shimeis curses, as an affliction sent him from the LORD, doe all plainly shew this, that the empire of this world is administred by Al­mighty God, and that nothing happeneth vnto vs, but by Gods hand, and appointment. Learne we then more patience towards the instruments of our calamities, miseries, crosses, and afflicti­ons: let vs not be like the dogge, that snatcheth at the stone cast at him, without regard vnto the thrower. Here we learne a bet­ter propertie: even to turne our eies from the instrumentes, to the hand that smiteth by them. Thus farre of my second circū ­stance; How God punisheth.

My third was, whome he punisheth] Hazael and Benhadad; the house of Hazael, and palaces of Benhadad. If you wil know who and Hazael was, you must haue recourse to the s [...]cre [...] storie, 2 King▪ [...]. There [...] you find him sent by Benhadad, King of Sy­ria, with a present vnto Eliz [...]us to knowe concerning his sick­nesse, whether he should recover of it; and after his returne frō Elizeus, with a thicke we [...] cloath to haue strangled, and mur­dered his Lord▪ & Maister, King Benhadad. This was he, whom Elizeus foretold of his hard vsage of the Israelites; that hee should set on fire their strong cities; should slay their young men with the sword; should dash their infants against the stones; and should rent in peeces their women great with child. This was he, who 2. Kings 13.7. so destroyed the children of Israel, that hee made them like dust [...] to powder. This was he of whose death we read verse the 24.

The house of Hazael] either the familie, flocke, and posterity of Hazael; as Arias Montanus, Mercer, Drusius expoun­de: or some materiall house, which Hazael had proudly and stately built for himselfe, and his posteritie. This later expositi­on is added to the former by Mercer, and Drusius, because of that which followeth, the palaces of Benhadad.

Benhadad] In writing this name, I find three errours. One of [Page 91] the Greeks who write [...], as if it were in the Hebrew Ben­ader. The second of the Latines, who write it Benhadab. The third of Ionathan, the Chaldee paraphrast, who writes it Barha­dad: whereas the right name is Benhadad.

Benhadad (saith Mercer vpon this place) was a name pecu­liar to the Kings of Syria; as was first Pharaoh, and afterward Ptolemee to the Kings of Egypt, and Caesar to the Roman Em­perours. From this opiniō of Mercer, Drusius in observat. sacr. 11. 14. varieth, affirming that albeit diverse Kings of Syria were called by this name Benhadad, yet doth it not therevpon follow, that Benhadad was a common name to all the Kings of Syria.

In holy Scripture we read of three Benhadads. Of the first, 1. Kings, 15.18. who was King of Syria, at what time Asa raig­ned in Iudah, and Baasha in Israel. Of the second, 2. Kings, 8.7. who in his sicknesse sent Hazael to Elizeus, the man of God, for counsaile. Of the third, [...]. Kings, 13.3. who was Hazaels sonne, and his successour in the throne.

Now the Benhadad in my text, is either Benhadad, Hazaels predecessour, slaine by Hazael, or Benhadad, Hazaels sonne, & successour.

The palaces of Benhadad,] to bee devoured by fire from the LORD. These palaces of Benhadad are the goodly, sumptuous, proud, and stately edifices made, or enlarged, by either of the Benhadads, or by both; Hazaels predecessour, and succes­sour.

Thus haue you the exposition of my third circumstance, which was concerning the parties punished; no meane parties; parties of no lower rancke then Kings: Hazael, and Benhadad; The LORD punisheth, hee punisheth by fire; hee punisheth by fire Hazael, and Benhadad; I will send a fire into the house of Hazael, and it shall devoure the palaces of Benhadad. Many pro­fitable doctrines may be hence deduced. I can but point at them.

1 In that the Lord sendeth a fire into the house of Hazael, a­gainst [Page 92] his [...], who are put in mind of a truth expressed in the seco [...] com [...]andement; this: ‘God will [...] of the fathers vpon the children vnto the third and fourth generation.’

Dearely [...] is that anger, the flame of whose pu­nishment [...] smoake so farre: yet the meaning thereof is, as Ezech [...]? sheweth, chap. 18. If the children doe follow the fa­thers wickednesse, & not otherwise. To visite then, is not to pu­nish the children for the fathers offences, but to take notice, & apprehend them in the same faults, by reason they are giuen o­ver to commit their fathers transgressions, that for them they be punished.

The vse is, to admonish you that are Parents, not onely to liue your selues vertuously, & religiously, while you haue your abode here, but also carefully to see to the training vp of your children, in vertue, and true religion, least partaking with you in your sinnes, they pro [...]e inheritours of your punishmentes also.

2 In that the LORD sendeth a fire into the house, and pala­ces of Hazael, and Benhadad, two Kings: we learne this lesson.

The reason hereof we read, Ierem. 4.4. It's this: Because of the wickednes of our inventions, Gods wrath comes forth like fire, and burneth that none can quench it.

The vse is to teach vs, that wee despise not Gods iudgements nor abuse his mercies; but that we tremble at the one, and bee drawne to well doing by the other.

3 In that the LORD sendeth a fire into the palaces of Ben­hadad, to devoure them we learne thus much.

The great commoditie, or contentment, that commeth to every one of vs by our dwelling houses, doth experimentally [Page 93] make good vnto vs this truth.

The vse is; to teach vs, first, to be humbled before Almighty God, whensoever our dwelling houses are taken from vs. Secōd­ly since we peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory. Thirdly, to praise God day by day for the comfortable vse we haue of our dwelling houses. It would tire you to heare these doc­trines, and their vses severally ampli­fied, and enlarged. In the se­quele of this chapter, I shall haue occasion to repeat them to you.

WE are now come to the second braunch of the fourth part of this prophecie, in the 5. verse, wherein are set down more specially the punishmentes to bee infli­cted vpon the Syrians for their sinnes. And this is done in foure severall clau­ses. In each wee may obserue three cir­cumstances.

• 1 The punisher; the LORD, either immediatly by him­selfe or mediatly by his instruments.
• 2 The p [...]ished▪ the Syrians, not of any one city on­ly, but of the whole country; which we gather frō these names, Damascus, Bikeath-Aven, Beth-eden, and Aram.
• 3 The punishment; the spoile of the country, and ruine of the whole state. The barre of Damascus must bee broken; the inhabitant of Bikeath-Aven, and the King, keeping his court at Beth-Eden, must be cut of: and the people of Aram must go into captivitie.

Of the words as they lie in order.

I will also breake the barre of Damascus] I, the LORD, Iob 9.5, 6. &c re­moue [Page 95] mountaines, and they feele not when I overthrow them; I remoue the earth out of her place, & make her pillers to shake; I command the sun, & it riseth not; I close vp the starres as vn­der a signet: I my selfe alone spread out the heavens, and walke vpon the height of the sea: I make Arcturus, Orion, and Pleia­des, and the climates of the South: I, the LORD, who do great things, & vnsearcheable, marvailous things, without number, Amos 5.8. & 9.6. IEHOVAH is my name. I, the Lord, IEHOVAH, who haue re­solved to send a fire into the house of Hazael, and palaces of Ben­hadad; I will also breake the barre of Damascus.

You know what a barre is in its proper signification: an in­strument, wherewith we make fast the gates of our cities, and doors of our houses, against the violence of our enemies. If the barre be broken, the entrance into the city, or house, will be the easier. Kedar is discovered to be weake, for want of barres, Ier. 49. [...]1. And so are they against whom Gog, and Magog, were to fight, Ezech. 38.11. they had neither barres, nor gates. Ierusa­lem had both; and God made them strong, Psal. 147.13. There­fore praise the LORD, O Ierusalem, praise thy God, O Sion; for he hath made the barres of thy gates strong; so strong, that no ene­my is able to breake them, or to make any irruption into them.

A barre is also vsed to a figuratiue sense; Metaphorically, & Synecdochically; & betokeneth munition, fortification, the forts, & strong holds of a country, the strength of any thing. To which sense the sea hath barres. We read of them, Iob 38.10. God hath appointed the sea her barres, and dores, saying, hitherto shalt thou come; here wil I stay thy proude waues. And the earth hath barres. We read of thē, Ion. 2.6. And, what are the barres of the earth, but the D. King B. of London in Ion. lect. 27. strongest muniments, and senses it hath; her promon­tories, and rockes, which God hath placed in her frontiers, to withstand the force of the waters? And Moab hath barres, Esai. 15.5. There the barres of Moab, are put for the forts in the borders of Moab. And Egypt hath barres, Ezech. 30.18. Where Egypts barres after the exposition of Illyricus in his Verbo, Vectis. key of Scriptures, are munitiones, & robur, the fortifications, and strength of Egypt.

So here: the barres of Damascus, are Damasci Mercer. rob [...]r, muni­tiones, porta, & [...]l [...]stra [...]tissima; the strēgth of Damascus; the munitions of Damascus; the gates of Damascus; the most fensed fortresses of Damascus. Yea Gualter. Vniversum regni robur, the whole strength of the kingdome of Syria, is to be vnderstoode in these barr [...]s of Damascus.

Of Damascus] no base, or contemptible city. Lewes Ʋerto­mannus, a gentleman of Rome, in his travaile to those esterne parts of the world a hundred yeares ago, saw this city: and ad­miring the marveilous beauty therof, hath Navigat. cap. 5. left a record of it to posterity. It is (saith he) in manner incredible, and passeth all beleefe, to thinke how faire the city of Damas­cus is, and how fertile is the soile. This Damascus is a city of great antiquity, See my sixth lecture vpon this chapter. built as some coniecture by Eliezer, the ste­ward of Abrahams house, who was surnamed Damascus, Gen. 15.2. So that this city was built more then 3444. yeares agoe; for In the yeare of the world 2124. Funcc. in Cronolog. And this Ser­mon was preached A. C. 1606. Febr. 8. so long agoe Abraham died. The first mention of this ci­ty is, Gen. 14.15.

Others holding the name of this city to haue been more an­cient then Abraham, do attribute the building of this city to Huz, one of the sonnes of Aram; Gen. 10.23. wherevpon Da­mascus was called also Arā, as S. Hierome vpon Esai 17. wit­nesseth. Whatsoever were the antiquity of this city, it is plaine by Esai. 7.8. that it was the Metropolitane, and chiefest city of Syria. The Prophet Ieremie giues it a high commenda­tion, chap. 49.25. where he cals it a glorious city, and the city of his ioy. Damascus in this place, is not the bare city, but Tremellius. tractus Damascenus, sive Decapolitanus; the whole cuntry about Da­mascus, & the coasts of Decapolis whereof we read, Mark. 7.31.

I will also breake the barres of Damascus] To breake in the Hebrew phrase, & by a Metaphore, is to consume, to destroy, to wast, to spoile. In the 24 of Es. vers. 19. where the Prophet saith; confractione confringetur terra: the earth shall with breaking be broken; the meaning is: the earth shall certainely be wasted, and spoiled. So here; I will breake the barre of Damascus, that is, I wil cōsume, and spoile, all the munitiōs, all the fortificatiōs, all [Page 97] the fenced fortresses, all the strength of Damascus.

This office of breaking barres, God elsewhere assumeth to himselfe, as Esai. 45.2. where thus saith the LORD vnto Cyrus, his anoynted; I will breake the braeson doores, & barst the yron barres. The Psalmist also ascribeth vnto the LORD this office of breaking barres, Psal. 107.16. where exhorting vs to con­fesse before the LORD his loving kindnes, and to declare his wonderfull workes, he bringeth this for a reason: For he hath broken the gates of brasse, and hath bursts the barre of yron asun­der. Now haue you the meaning of these wordes: I will breake the barre of Damascus; I] the LORD, will breake] by my migh­tie power, will lay wast, and consume, the barre] barre for barres, all the strength, of Damascus] of that part of Syria, which bordereth vpon Damascus.

Now let vs see what lessons may bee taken from hence for our further instruction, & meditation. You will remember my three propounded circumstances; The punisher, The punishemēt, The punished. The punisher, is the LORD; the punishment, is breaking of barres; the punished, is the whole countrey of Da­mascus. From the first circumstance of the punisher, the LORD himselfe taking vengeance into his owne hand, I gather this doctrine.

This doctrine was in my last Lecture commended vnto you, and then at large confirmed. I need not make any repetition of it. The consideration of it day after day, cannot be either vaine or vnfruitfull to vs. It may cause vs to be wary, and heedfull, that by our dayly sinning we make not our selues Iohn 8.34. Rom. 6.20. servāts vn­to sinne, and 2. Pet. 2.19. corruption. And whereas we cannot but sinne day­ly, (for who can say, I haue Prou. 20.9. purged my heart, I am cleane from my sinne?) it may draw vs to repentance, and to a godly sorrowe for our sinnes; whereby wee haue transgressed the law of God, offended his Maiestie, and provoked his wrath. Wee must be­leeue it: though God be good, gracious, mercifull, & long suf­fering, yet is he also a iust God; God the avenger, and punisher.

The consideration of this point, may further admonish vs, to be warie in any case that wee breath not after revengement. To revenge our [...], is Gods [...], wee must not intrude our selues into [...] we [...] [...]surpe it. Why will we herein be our owne c [...]rvers? The wise sonne of S [...]rach, chap. 28.1. speakes it confidently: He that seeketh vengeance, shal find vengeance of the LORD, and he will surely keepe his sinnes. Marke his exhor­tation following, verse the 2. Forgiue thy neighbour the hurt, that he hath done to thee; so shall thy sinnes be forgiuen thee also.

Wise Siracides saith no more, then doth our Saviour Iesus Christ, Matt. 6.14, 15. If yee doe forgiue men their trespasses, your heavenly father will also forgiue you. But if yee doe not forgiue mē their trespasses; no more wil your father f [...]giue you your trespasses. Dearely beloued, is this so? Will not God forgiue vs, vnlesse we forgiue others? Wee must needs grant it to be so, praying dayly as we doe; forgiue vs our trespasses, as we forgiue them that tres­passe against vs.

Much then (beloved) very much to blame are we, who lead our liues, as if Lex [...]alionis, that same old law of rendring like for like, first recorded, And Levit. 24 20. & Deut. 19.21. Matth. 5.38. Ezod. 21.24. were this day in force. Even this day, we sticke not to bee of minde with the godlesse worldling: Receiue I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as hee bringeth, I will giue him.

We are commanded, Matth. 18.22. to forgiue one another, e­ven seaventie times seauen times. How haue wee cast behind vs this holy commandement? If thy neighbour sin against thee, wilt thou not be meet with him seaven yeares after, if possible? Tell me; if by order of friends, or constraint, thou be moued to forgiue thy neighbour, wilt thou forgiue him? Forgiue him? Yea after a sort. We wil forsooth forgiue the fault, but not for­get the matter, nor affect the partie, that wronged vs. Is this to loue our enimies? Is this not to resist evill? Nothing lesse.

Learne therefore of CHRIST what it is, to loue your enimies, Matth. 5.44. Blesse them that curse you; do good to them that hate [Page 99] you; pray for them that hurt you, and persecute you. And againe learne of Christ, what it is, not to resist evil: Matth. 5.39. Whosoe­ver shall smite thee on the right cheek, turne to him the other also: and if any man will sue thee at the law, and take away thy coat, let him haue thy cloak also: & whosoever will cōpel thee to go with him one mile, goe with him twaine. This is it, whereto S ^t Peter exhor­teth you, 1 Epist. chap. 3.8. Be yee all of one mind, one suffer with another; loue as brethren, be pitifull, be curteous, render not evill for evill, nor rebuke for rebuke; but contrariwise blesse, if yee will be heires of blessing.

Let wise Solomons counsaile somewhat prevaile with you; that counsaile, which he giueth you, Prov. 24.29. O say not, I will doe to him, as he hath done to me; I will recompense every man according to his worke. What shall I doe then, when I haue re­ceaued a wrong? What else, but followe the same wise mans counsaile, giuē me, Prov. 20.22. Expectabo Dominum, & libera­bit me; I will wait vpon the LORD, & he will deliver me. I shut vp this meditation with S ^t Paules exhortation, Rom. 12.17 Recompense to no man evill for evill; if it be possible, as much as in you is, haue peace with all mē. Dearely beloved, avenge not your selues but giue place vnto wrath; for it is written; vengeance is mine, I will repay, saith the LORD.

Hitherto, (beloved in the LORD) I haue laboured to work in you a detestation of all private revengement. The occasion of my discourse, was from my propounded doctrine. It is pro­per to the LORD to execute vengeance; proper to the LORD, and therefore not any way to be medled in by vs. It is not for vs by our selues to avenge the wronges done vnto vs; we must waite vpon the LORD, who in his good time will right all our iniu­ries. For he hath said, vengeance belongeth vnto me, I will recom­pense.

Let vs proceed, and see what doctrine may bee gathered frō the two next circumstances; the circumstance of the punish­ment and the circumstance of the punished. The punishment I noted in the breaking of barres, and the punished, in the word Damascus. You haue already heard the meaning of these [Page 100] words: I will breake the barre of Damascus] I] the LORD, will] with my mightie power, breake Lay wast, & cōsume, the barre] barre, for barres, even all the munition, and strength, of Da­mascus] of the chi [...]st city of Syria, & the country adioyning.

Must Damascus, the strongest city of all Syria, haue her barres broken? Must shee be laid wast, and spoiled? Here fixing the eies of our minds vpon the power of the LORD, learne we this lesson.

Nothing: not gates of brasse, nor barres of yron, these he brea­keth asunder, Psal. 107.16. No creature. What creature more mightie then a King? Yet in the day of his wrath God woundeth King [...]: witnesse the Psalmist. 110.5. Doth he wound Kings? yea he slayeth mightie Kings, Psal. 135.10. & 136.18. My text a­voweth the same, in one of the next clauses, where God threatneth to the mightie King of Syria, a cutting off: I will cut of him that holdeth the scepter out of Beth-eden.

These few now alleaged instances doe sufficiently (though briefly) confirme my propounded doctrine.

The reason hereof is: because God only is omnipotent, and whatsoever else is in the world it is weake, and vnable to resist. Of Gods omnipotencie we make our daily profession in the first article of our beleefe, professing him to be God, the Father Al­mightie. In which profession wee doe not exclude, either the Sonne, or Holy Ghost, from omnipotencie. For God the Father, who imparteth his Godhead vnto the Sonne, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also. And therefore our beleefe is, that as the Father is Almightie, so the Sonne is Almightie, and the Holy Ghost is Almightie too.

Now God is said to be omnipotent, or Almightie, in two re­spects. First, because he is able to doe, whatsoever he will. Second­ly, because hee is able to doe more, then he will. For the first; that [Page 101] God is able to doe, whatsoever he will, who but the man possessed with the spirit of Atheisme, and infidelitie, dares deny? This truth being expresly delivered twise in the booke of Psalmes; First, Psal. 115.3. Our God in heaven, doth whatsoever hee will: a­gaine, Psal. 135.6. Whatsoever pleaseth the LORD, that doth he, in heaven, in earth, in the sea, in all the depthes.

For the second that God is able to doe more, then hee will doe: every Christian, acquainted with the Evangelicall story, doth acknowledge it. It is plaine by Iohn Baptists reproofe of the Pharisees, and Sadducees, Matth. 3.9. Thinke not to say within your selues, we haue Abraham to our Father; for I say vnto you, that God is able of these stones to raise vp childrē vnto Abraham. Able, but will not. So likewise, when Christ was betrayed, the story, Matth. 26.53. is, that God the Father could haue givē him more then twelue legions of Angels, to haue delivered him. Hee could, but would not. The like may be said of many other things. The Father was able to haue created another world; yea a thousand worlds. Was able, but would not.

You see for Gods omnipotencie, that he is able to do, whatsoe­ver he will do; yea that he is able to do more, then he will do. God only is omnipotent: whatsoever els is in the world, it's weake, & vnable to resist: which is the very summe of my doctrine already propounded, and confirmed.

For as Iob saith, chap. 9.13. The most mighty helps do stoope vnder Gods anger. This is it, which Nabuchodonosor, Dan. 4.34, 35. cōfesseth: In comparison of the most high, who liveth for ever, whose power is an everlasting power, whose kingdome is frō gene­ratiō to generatiō; all the inhabitāts of the earth are reputed as no­thing; according to his will, he worketh in the army of heaven, and in the inhabitants of the earth; and none can stay his hand, nor say vnto him, what doest thou? This is it, whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it, which Iob intendeth, chap. 9.4. demanding a like question: who hath beene fierce against God, and hath pros­pered?

I will not further amplifie this point; it must stand good a­gainst all the might, and strength of this world,

Now let vs consider some duties, wherevnto we are moved by this doctrine of Gods omnipotencie.

1 Is there no thing, nor creature, able to withstand Gods power, or to let his purpose? Learne we frō hence crue humiliation; that same Christian vertue, to which S. Peter 1. ep. 5.6. giues his ex­hortation: Humble your selues vnder the mighty hand of God. What are we, (beloved) but by nature in our selues most wret­ched; conceived, and borne in sin? hitherto running on in wic­kednes? & dayly rebelling against God? against Almighty God, against him, who alone is able to do, whatsoever he will; able to do more then he will; able to cast both body, and soule into hell fire?

Let the consideration of this our wretched estate, worke in vs the fruits of true humiliatiō. This true humiliation standeth in our practise of three things. 1. The sorrow of our heart, wher­by we are displeased with our selues, and ashamed in respect of our sinnes. 2. Our confession to God, in which we must also doe three things. 1. We must acknowledge all our maine sins; origi­nall, and actuall, 2. We must acknowledge our guiltinesse before God. 3. We must acknowledge our iust damnation for sinne. The third thing in our humiliation, is our supplication to bee made to God for mercy, which must be with all possible earnestnes, as in a matter of life, and death.

A patterne whereof I present vnto you, Dan. 9.17, 18, 19. O our God, heare the praiers of vs thy servants, and our supplicati­ons, and cause thy face to shine vpon vs. O our God, encline thine eare to vs, and heare vs; open thine eies, and behold our miseries; we do not present our supplications before thee for our own righteous­nesse, but for thy great tēder mercies. O LORD heare vs, O LORD forgiue vs, O LORD consider, and do it, differ not thy mercies for thine owne sake, O our God. Thus (beloved) if wee humble our selues vnder the hand of Almighty God, God will lift vs vp.

2 Is there no thing, nor creature, able to withstand Gods pow­er, [Page 103] or to let his purpose? Learne we from hence, to trēble at Gods iudgements, to feare them, to stand in awe of them, to quake, & quiver at them. For as God is so are his iudgements: God is ter­rible, and his iudgements are terrible. God is terrible in the assem­bly of his Saints, Psal. 88.8. terrible in his workes, Psal. 66.3. ter­rible in his doings toward the sonnes of men, Psal. 66.5. terrible to the Kings of the earth, Psalm. 76.13. To passe over with silence many places of holy Scripture, in which God is tearmed a ter­rible God, let vs confesse with the Psalmist, Psalm. 76.7. Thou, O God of Iacob, thou art to be feared; who shall stand in thy sight, whē thou art angrie?

Here are they worthely to be taxed, and censured, who are so far from fearing Gods iudgements, as that they plainly scoffe, and iest at them. Such a one was he of Cambridge shire, who This Ser­mon was preached Febr. 8. 1606. some 14. yeares since, in the yeare 1592. made a mocke of the Lords glorious voice, the THVNDER. The story is delivered by Perkins, in his Printed at Cambridg in 4 ^o. 1596. pag. 36. exposition of the Creed, in these words: One beeing with his companion in a house drinking on the Lordes day, when he was ready to depart thence, there was great lightning and thunder: wherevpon his fellow requested him to stay; but the man mocking, and iesting at the thunder, and lightning said (as report was) it was nothing, but a knaue cooper knocking on his tubs, come what would, he would go, and so went on his iourney: but be­fore he came halfe a mile frō the house, the same hād of the LORD, which before he had mocked, in a cracke of thunder strooke him a­bout the girdlesteed, that he fell downe starke dead.

A memorable example, brought home as it were to our doores, to put vs in minde, of Gods heavy wrath against those, which scorne his iudgements. Let vs (beloved) be wise vpon it, and at every iudgement of God tremble, and feare, & confesse, as before out of Psal. 76.7. Thou, O God of Iacob, thou art to bee feared; who shall stand in thy sight, when thou art angry?

3 Is there no thing, nor creature able to withstand Gods power, or to let his purpose? Here is matter enough to vphold, and sta­blish our faith in Gods promises, to the abolishing of all wave­ring, and doubting touching our salvation. Thus: No thing, nor [Page 104] creature is able to withstand Gods power, or to let his purpose. God is able to do, whatsoever he wil do; he wil do, whatsoever hee hath promised to do: he hath promised to giue eternall life to all that be­leeue in Iesus Christ. How then can I, who do beleeue, or any o­ther, who doth beleeue in Iesus Christ, doubt of mine, or their salvation.

Vpon this rocke of Gods omnipotency Abrahams faith stood vnshaken, as appeareth Rom. 4. Abraham he doubted not of the promise of God through vnbeliefe, but was strengthned in the faith. And how? Because he was fully assured, that the same God who had promised, was able also to doe it. This ablenes of God A­braham opposed to his owne weaknes. And so, aboue hope be­leeued vnder hope, that he should be the father of many nations, ac­cording to that which was spoken to him, so shall thy seed be. This promise Abraham laid hold of, not considering his owne bodie, evē now dead, being almost a hundred years old, neither the dead­nesse of Sarahs womb: he laid hold of the promise. How? By faith. Which was increased, and confirmed to him, by the considera­tion of the power of God.

And why is all this written of Abraham? S. Paul saies why: ver. 23. Now it is not written for him only, that it was imputed to him for righteousnes; but also for vs, to whom it shall bee imputed for righteousnes, if wee beleeue in him, that raised vp Iesus our LORD from the dead, who was delivered to death for our sins, and is risen againe for our iustification. Wherefore to all our sins, in­firmities, and impotencies, from whence may arise diffidence, infidelity, or vnbeliefe, we must ever oppose Gods omnipotency; and thereby support our faith in his promises.

I shut vp this point, and my whole lecture with S. Austines discourse, Serm. 123. de tempore: Nemo dicat, non potest mihi di­mittere peccata: Let no man say vnto me; God cannot forgiue me my sinnes. Quomodo non potest omnipotens? How is it possi­ble, that the Almighty should not bee able to forgiue thee thy sinnes? But thou wilt say, I am a great sinner; and I say, Sed ille omnipotens est; But God is Almighty. Thou replyest, and saiest; My sinnes are such, as from which I cannot be delivered, and clen­sed; [Page 105] and I answere, Sed ille omnipotens est; But God is Al­mightie. Almightie; able to doe all things, greater or lesser, celestiall or terrestiall, immortall or mortall, spirituall or corporall, invisi­ble or visible. Magnus in magnis, neque parvus in minimis: great in great businesses, and not litle in the least. No thing or creature is able to withstand Gods power, or to let his pur­pose.

NOw proceed we to the other clauses of the last part of this prophecy against the Syrians. The second clause is, I will cut of the inhabitant of Bikeath-Aven: The third is, and him that holdeth the scepter out of Beth-eden: the fourth is, and the people of Aram, &c. In each of these I doe obserue (as before I did) three circumstances.

• 1 The punisher the LORD, either immediatly by him­selfe, or mediatly by his instruments.
• 2 The punishment, to be vnderstood in those phrases of cutting of, and going into captivity.
• 3 The punished; the Syrians, noted in these names Bi­keath-Aven, Beth-eden, Aram.

Let vs examine the words of the text, as they lie in order.

I will cut of the inhabitant of Bikeath-Aven] I, the LORD, IEHOVAH, See Le [...]. 9. who remoue mountaines, and they feele not whē I overthrow them; who remoue the earth out of her place, and make her pillars to shake; who my selfe alone spread out the heavens, and walke vpon the height of the sea: I, the LORD, [Page 107] IEHOVAH, who doth great things, and vnsearchable, mar­vailous things, and without nūber: I, the LORD, IEHOVAH, who haue resolued to send a fire into the house of Hazael, which shall devoure the palaces of Benhadad, & haue resolued to breake the barres of Damascus; I will also cut of the inhabitant of Bik­eath-Aven, & him that holdeth the scepter out of Beth-eden, &c

I will cut off] To cut off, is in sundry places of holy Scripture a Metaphore, drawne ab excisione arborum; from the cutting downe, or rooting vp of trees: and signifieth, vtterly to consume to wast, to dissipate, to destroy, to exstinguish. So it's vsed, Ps. 101.8. where David, purposing not to be negligent, or sloath­full, in the execution of iustice against all malefactors in Ieru­salem, resolueth to cut of all the workers of iniquitie from the ci­ty of the LORD: Betimes will I destroy all the wicked of the land, that I may cut of all the workers of iniquitie from the city of the LORD. So its vsed, Psal. 109.15. where Davids prayer against the wicked is; that their iniquitie, and sinne be alwaies before the LORD, that he may out off their memorial from the earth. So it's vsed, Ezech. 14.13. Sonne of man when a land sinneth against me by committing a trespasse, then will I stretch out mine hand vpō it, and will breake the staffe of bread thereof; and wil send famine vp­on it, and will cut off man and beast from it: I will cut off] that is, I will destroy both man and beast from a sinfull land.

I omit many like places of holy writte; and commend vnto you, but one more, parallell to this in my text. It is in the 3. ver. of the 2. chap. of this prophecie. There thus saith the LORD; I will cut of the iudge out of the midst of Moab; as here in my text, I will cut off the inhabitant of Bikeath-Aven; and verse the 8. I will cut off the inhabitant from Ashdod. I will cut off, whether the iudge out of the middest of Moab; or the inhabitant from Ashdod; or the inhabitant of Bikeath-Aven, the meaning is one, and the same: I will cut off, that is, I will vtterly destroy, or extinguish.

Which to bee the meaning of the word, the author of the Vulgar Latin acknowledgeth, translating the word in the ori­ginall, not excindam; (as indeed it signifieth) I will cut off, but disperdā, I will destroy. So do the Seaventy Interpreters in their [Page 108] Greeke edition of the Bible, here translating the Hebrew word not [...], (as indeed it signifieth) I will cut off; but [...], I will vtterly, or altogether destroy, overthrowe, and extin­guish.

I will cut off the inhabitant] the inhabitant? what? but one? yes, all, and every one of the inhabitants. The Holy Spirit in the sa­cred Scripture vseth so to speake; by a word of the singular nū ­ber to vnderstand more then one; yea all of that kinde, which kind of speech is analogically reduced to the figure Synoc­doche.

Let vs see the truth of this in a few instances. In Exod. 8.6. it is said; when Aarō stretched out his hand vpō the waters of Egypt, that then the frogge came vp, and covered the land. The frogge! It were senselesse to thinke that one frogge could cover the land of Egypt; and therefore by the frogge, we are to vnder­stand many frogges. In Num. 21.7. the Israelites desired Moses to pray to the LORD, that he would take away from them the Serpent. The serpent! what? but one? It is out of doubt that the people meant all the fierie serpents sent among them by the LORD, to sting them to death: of which wee read verse the 6. Ieremie in chap. 8.7. saith that the storke, the turtle, the crane, & the swallow doe knowe, & obserue their appointed times. The storke, the turtle, the crane, the swallow! We may not thinke the Prophet singleth out one storke, one turtle, one crane, one swallow from the rest; but his meaning is of all storkes, turtles, cranes, swallowes, that they knowe, & obserue their appointed times. As in the now cited places, so here in my text, the holy Ghost vseth one number, for another; the singular for the plurall, vn­derstanding by one inhabitant, all the inhabitants of Bikeath-Aven.

Of Bikeath-Aven] the Greek Translators taking the words partly appellatiuely, and partly properly, doe render them, the field of On. In like sort Gualter, the valley of Aven. The author of the Ʋulgar Latin, vnderstanding them wholy appellatiuely, rendreth them, the field of the Idol: and so they may signifie, the plaine of Aven, the plaine of griefe, the plaine of sorrow, as Calvin [Page 109] observeth. Innius and Tremellius doe render it, as before Gual­ter, è convalle Avenis, the valley of Aven: vnderstanding there­by the whole coast of Chamatha, which way Syria bordereth vpon Arabia, surnamed the Desert.

Calvin saith it is vncertain, whether Bikeath-Aven be a pro­per name of a place, or no; yet saith he, it is probable. Drusius following the Hebrew Doctors, affirmeth, that it is the proper name of a city in Syria. Mercer, the learned professour of Pa­ris, ioineth with him. And our English Geneva Translatiō draw­eth vs to be of the same mind, that Bikeath-Aven is a proper name of a city in Syria.

The same opinion must we hold of Beth-Eden, in the next clause; that it is a proper name of a city in Syria: of which opi­nion I find Mercer, and Drusius, and our English Translators at Geneva to haue beene. And Calvin holds it to bee credible, though he translates it the house of Eden; so Gualter doth; so doth Tremellius, who by the house of Eden, vnderstandeth the whole country of of Coelesyria, wherein stood the city Eden.

The author of the Vulgar Latin takes Beth-Eden for an ap­pellatiue, and translates it, the house of pleasure,. Such indeed is the significatiō of the word; and it is by Arias Montanus, & Ribera, applied to signifie the city of Damascus: as if Damascus were there called not only Bikeath-Aven, that is, the field of the Idol; because of the Idolatrie there vsed, but also Beth-Eden that is, the house of pleasure, because of the pleasant situation thereof. But I retaine the proper name Beth-Eden, and take it for a city in Syria, wherein the King of Syria had a palace, and mansion house. Which I take to be plaine in my text, where the LORD threatneth, to cut off him, that holdeth the scepter out of Beth-Eden.

Him that holdeth the scepter] that is, the King keeping his court at Beth-Eden. For I see not any absurditie in it, if I say that the King of Syria had a mansion house, as well at Beth-Eden, as at Damascus; and that at this time the court lay at Beth-Eden.

Him that holdeth the scepter] This is a periphrasis, or circum­locution [Page 110] of a King. A scepter is Regium gestamen, and insigne po­testatis Regiae, a Kingly mace, the proper ensigne, or token of Kingly power. Whence in the best of Greeke Poets, Homer, Kings are called [...]. 86. [...]. [...], scepter-bearers. Hereby wee vn­derstand, what we read in the storie of Hester, chap. 8.4. King Assuerus hold out his golden scepter toward Hester. And that Gen. 49.10. The scepter shall not depart from Iudah. In the for­mer place Assuerus maketh shew of his kingly favour vnto He­ster, by holding out his mace vnto her: in the later Iacob pro­phecieth of the stabilitie and continuance of the Kingdome in the tribe of Iudah, till the comming of the Messias. Here then he that holdeth the scepter in Beth-Eden, is the King abiding in Beth-Eden.

Hitherto (beloved) haue I laboured to vnfold the words of my text: I will cut of the inhabitant of Bikeath-Aven, & him that holdeth the scepter out of Beth-eden] I] the LORD, with my mighty power, will cut off] will vtterly consume; and destroie, the inhabitant] not one only, but every one, that dwelleth in Bi­keath-Aven] the so named city of Syria. There will I not staie my hand, but I will also with my mighty power cut of, vtterly consume, and destroy, him that holdeth the scepter] not only the vnder-magistrate, but the King him selfe, out of Beth-eden] ano­ther so named city of Syria. Bikeath-Aven shall not bee able to defend her inhabitants, nor Beth-eden, her king. I will cut of, &c.] Thus farre the exposition. Now some notes of instructi­on.

You wil be pleased to remember with me, my three propoū ­ded circumstances.

• 1 The punisher, the LORD.
• 2 The punishment, a cutting of.
• 3 The punished; the inhabitant of Bikeath-Aven, and the King of Beth-eden.

From the first circumstance; The LORD himselfe taking vē ­geance into his owne hands, ariseth this doctrine, ‘It is proper to the LORD to execute vengeance vpon the wicked for their sinnes.’

Which truth having beene often cōmended to your Chri­stian considerations, in former lectures, I now let passe.

From all three circumstances of the punisher, the punishment, and the punished, iointly considered, arise other profitable doctrines.

First we see, that the cutting of, of the inhabitant of Bikeath-Aven, and of him that holdeth the scepter out of Beth-eden, is the LORDS proper worke. The lesson which wee may take from hence is this; ‘No calamity, or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.’

It was an errour of the Paynims to holde fortune in so high account; Iuven. Sat. 10. Te facimus, Fortuna, DEAM, coelo (que) locamus. They e­steemed her as a goddesse, and assigned her a place in Heaven. They presented her by the image of a womā, sitting sometimes vpon a ball, sometimes vpon a wheele, having with her a ra­sour, Pierius Hi­eroglyph. lib. 29. bearing in her right hand the sterne of a ship, in her left, the horne of abundance: by the rasour, they would giue vs to vnderstand, that shee can at her pleasure cut of, and end our happinesse; by the ball, or wheele, that shee is very prone to vo­lubility, and change; by the sterne in her right hand, that the whole course of our life is vnder her government; by the horne of abundance in her left hand, that all our plenty is from her.

This palpable idolatry of the Gentiles, giving the glory of the most high to their base, and inglorious abominations, we Christians must vtterly renounce. We honor the LORD of hoasts alone, and to him alone do we ascribe the soveraignety, domi­nion, and rule of the whole world. Such is the extent of Gods wonderfull, and eternall providence. The whole world with all things therein, is wholy, & alone subiect to the soveraignety, dominion, and rule of Almighty God; by his providence all things are preserved, all things are ruled, all things are orde­red.

These are the three degrees by which you may discerne, & take notice of the Act of divine providence. The first is, Gradus conservationis. The second, Gradus gubernationis. The third, [Page 112] Gradus ordinationis. The first degree is of maintenance, or pre­seruation; the second is of rule, and gouernment; the third is of ordination, and [...].

The first degree, which I termed gradum conservationis, the degree of maintenance, and preservation, implieth thus much; that all things in generall, and every thing in particular, are by Almighty God sustained ordinarily, in the same state of na­ture, and naturall proprieties, wherein they were created.

This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist ioyfully singeth out of the wonderfull Providēce of God in the maintenance, and preservation of man, & every other creature; the beasts of the field, the foules of the aire, the fishes of the sea. Psalm. 104.10.11. Hee sendeth the springs into the val­leys, that all the beasts of the field may drinke, and the wild asses quench their thirst. Psal. 147.8. & Ps. 104 13 He covereth the heaven with cloudes, prepa­reth raine for the earth, & maketh grasse to grow even vpō moun­taines, that cattle may haue food; hee hath made the mountaines Psal. 104.18. to be a refuge for goo [...]s, and rockes for conies: the Lyons, Vers. 21. roa­ring after their prey, seeke their meat at him.

You see Gods care, and providence for the preservation of the beasts of the field; see the like, for the foules of the aire. Hee hath planted the Psal. 104.16 Cedars of Lebanon, for birds to make their nests there, and the firre trees for the storkes to dwell in: the young Ps. 147 9. ra­vens that cry vnto him, hee feedeth. Our Saviour Iesus Christ, Matth. 6.26. calles you to this consideration: Behold (saith he) the foules of heauen; they sow not, nor reape, nor carry into barnes, yet your heavenly father feedeth them.

Gods care, and providence for the preservation of his crea­tures, here resteth not: it reacheth even to the bottome of the sea. There is great Psal. 104.26 Leviathan; there are creeping things innu­merable, small, and great; all which wait vpon the LORD, that he may giue them food in due season. In due season he giues them food, & they gather it; he openeth his hand and they are filled with good. O LORD how manifold are thy works? Psal. 104.24. In wisdome hast thou made them all; the whole world is full of thy riches.

The next degree whereby we may discerne the act of divine [Page 113] providence, I termed [...] [...]bernation is: the degree of rule, and governement. It implyeth [...] that Almighty God for his vnlimited power, gouerneth all things in the world, and ruleth them pro libertate voluntatis sua, even as he listeth.

This point is delivered not obscurely in many places of ho­ly Scripture: as in those generall, and vniversall sayings, which doe proue God Almightie, even this day to work in the world, and to doe all in all. In Esai 43.13. thus saith the LORD; Yea, before the day was, I am, and there is none, that can deliuer out of mine hand, I will doe it, and who shall let it? Agreeable to this are the words of our Saviour, Iohn. 5.17. My father worketh hi­therto, and I worke: From both these places we may truly inferre that God worketh in the gouernement of this world day after day, even vntill the end thereof: which S ^t Paul Ephes. 1.11. a­voweth; He worketh all things, after the counsaile of his owne wil.

To the consideration hereof Elihu stirreth vp afflicted Iob chap. 37. wishing him to consider the wonderous workes of God, the cloudes, and his light shining out of them; the thun­der, Gods marvailous, and glorious voice; the snow, the frost, the whirlewind, the raine; all these God ruleth, and governeth after his good pleasure.

And who I pray you ruleth man, and mans affaires, but the LORD? O LORD, saith Ierem. chap. 10.23. I knowe that the way of man is not in himselfe, neither is it in man to walke, and to direct his steps. King Solomon confesseth as much, Prov. 20.24. The steps of man are ruled by the LORD.

From this ruling providence of God, King David Psal. 23.1. drew vnto himselfe a very comfortable argument: The LORD feedeth me, therefore I shall not want. Let vs as comfortably rea­son with our selues; The LORD feedeth vs, therefore we shall not want. It is spoken to our never ending comfort by our blessed Saviour, Matth. 10.29. Are not two sparrows sold for a farthing & one of them falleth not on the ground without your father? Feare yee not therefore, yee are of more value, then many sparrowes. In the same place he further assureth, that all the haires of our head are numbred. Doth Gods care reach to the falling of the haires [Page 114] of our h [...]d, [...] can we doubt of [...] rule and govern­ment in [...] [...]mightie God for his vnlimited power [...] all things in the world, and ruleth them pro liber [...] [...] sua, even as he listeth.

The third degree, by which wee may discerne the act of di­vine providence, I called gradum ordinationis, the degree of or­dination, or direction. It implieth thus much: that God of his ad­mirable wisdome ordeineth, & setteth in order, whatsoever things in the world, seeme to be most out of order; hee bringeth them all to his chiefly intended end; all must make for his glorie.

In this divine ordination three things doe concurre: Consti­tutio finis; mediorum ad finem dispositio; and Dispositorum direc­tio. First God appointeth an end to every thing; secondly hee di­sposeth meanes vnto the end; thirdly hee directeth the meanes so disposed.

To discourse of these particulars severally, would carry mee beyond my time, and your patience: I will but only touch the generall, which was, ‘God of his admirable wisdome ordaineth, or setteth in order, whatsoever things in the world seem to be most out of order: he bringeth them all to his chiefly intended end; they al make for his glorie.’

Herevpon dependeth the truth of my propounded doctrine inviolable; ‘No calamitie, or miserie befalleth any one, of whatsoever estate, or degree, by chance, or at adventure.’

For if it be true, (as true it is, and the gates of Hell shal never be able to prevaile against it) that God by his wonderfull pro­vidence maintaineth, and preserueth, ruleth, & governeth, or­dereth, disposeth, and directeth al things in this world, even to the very haires of our heads, it cannot be, that any calamitie, or misery should befall any one of vs by adventure, by hap-haz­zard, by chance, by fortune.

The Epicure in the booke of Iob, 22.13. was in a fowle er­rour to thinke, that God, walking in the circle of heaven, can­not through the darke cloudes see our misdoings, & iudge vs for [Page 115] them. Dearely beloued, wee may not thinke our God to bee a See Lect. 1. pag. 10. God to halfes, and in part only, a God aboue and not be­neath the moone; a God vpon the mountaines, and not in the valleys; a God in the greater, and not in the lesser employ­ments. We may not thus thinke.

Wee haue liued long enough, to haue learned better things out of Amos 9. Ierem. 23. Psal. 139. that God is every where present, and that there is no evasion from him. No corner in Hell, no mansion in heaven, no caue in the top of Carmel, no fi­shes belly in the bottome of the sea, no darke dungeon in the land of captivitie, no place of any secrecie any where, is able to hide vs from the presence of God.

We haue learned, Zach. 4.10. that God hath seaven eies, which goe through the whole world. You may interpret them with me, many millions of eyes, Hee is Hieroymus in illud Psal. 94.9. Qui plantavit au­rem, non au­diet? aut qui finxit oculum nō cōsiderat? Ego autem di­co, quod Deus totus OCVLVS est, totus MA­NVS est, totus PES est. Totus OCVLVS est, quia omnia vi­det. Totus MA­NVS est, quia omnia operatur. Totus PES est, quia ubi (que) est. totus, OCVLVS, alto­gether eye, for he saith all things. We haue learned, Esai 40.12. that God hath hands to measure the waters, and to span the hea­vens. You may interpret it with me, that he hath many millions of hands, He is totus, MANVS, altogether hand, for hee worketh all things. We haue learned, Matth. 5.35. that God hath feete to set vpon his footstoole. You may interpret it with mee, that hee hath many millions of feet, Hee is totus, PES, altogether foote, for he is every where.

We shall then be very iniurious to God, if we deny him the oversight of the smallest matters. The holy Scriptures doe evi­dently shew, that he examineth the least moments, and titles in the world that we can imagine, Suprà pag. 10. to a handfull of meale, to a cruse of oyle in a poore widowes house, to the falling of spar­rowes to the ground, to the clothing of the grasse in the field, to the feeding of the birds of the aire, to the calving of hindes, to the numbring of the haires of our heads.

Wherefore (dearely beloued in the LORD) whatsoever cala­mitie or miserie hath already seised vpon vs, or shall hereafter overtake vs, let vs not lay it vpon blind Fortune, but looke wee to the hand that striketh vs. Hee, who is noted in my text to cut off the inhabitant of Bikeath-Aven, & him that holdeth the scep­ter [Page 116] out of [...], that for our [...] bringeth vpon vs [...].

The late [...], [...]ging vpon this land to the vtter destruction of gre [...] store of cattell, and much people; and the late rot of sheepe in this, & other places of this land, are Gods visitations vpon vs for our sinnes, and admonishments for vs to amend our liues.

Shall there be evill in a city, and the Lord hath not done it? saith Amos, chap. 3.6. It's out of question; there is no evill in the ci­ty, no, not in the world, but the LORDS finger is in it; and that iustly, for our sinnes sake.

What remaineth, but that we rent our hearts, and turne vnto the LORD our God? He is gracious, mercifull, slow to anger, of great kindnes, and repenteth him of evill. How knowe we, whether hee will returne, and repent, and leaue a blessing behinde him for vs? Let vs therefore go boldly vn­to the throne of grace, that we may receiue mercy, and finde grace to helpe in time of need.

WEe goe on with that which yet remain­eth vnexpounded in this 5. verse.

The people of Aram] Aram registred Gen. 10.22. to be one of the sonnes of Sem, was the father, author, or founder of the Aramites, or Syrians, Tremellius & Willet. in Genes. 10.22. whereof it is, that the Scythians after their return out of Asia, and Syria, were called A­ram [...], Aramites, Plin. lib. 6. cap. 17. This country of Aram, or Syria, was divided into sundry regions.

2. Sam. 10.8. You may read of Aram Soba, Aram Rehob, Aram Ishtob, and Arum Maacah; from which provinces there went a multitude of Aramites to aid the Ammonites, in their warre against King David. The successe of their expedition is recorded ver. the 18. David destroyed seaven hundred chariots of the Aramites, and forty thousand horsemen. So let them all pe­rish, who make head, and band themselues together, against the LORDS annointed.

2. Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadade­zer, king of Soba, against David. Their successe is recorded in the same place. David slew of the Aramites two and twentie thousand men [...], let them al likewise perish, who make he [...]d, & [...] themselu [...]s tog [...]ther against the LORDS annointed.

1. Chron. [...] which is by in [...] [...] lying be­tweene the [...], commonly knowne by the name of Bertram. Comparat. Gram. Hebr. & Aram. in Praefat. Mesopotamia. And these Syrians gaue aid vnto the Ammonites against David, and were parta­kers in their overthrow.

Gen. 28.5. You may read of Padan Aram, whither the Pa­triach Iacob was by his father Isaac sent, to make choise of his wife of the daughters of Laban. Tremellius and Iunius in their note vpon Gen. 25.20. do make this Padan-Aram to be a part of Mesopotamia, that part which is called by Ptolemee Anco­ba [...].

Thus doth the holy Spirit in the sacred Scriptures describe vnto vs the coūtry of Aram in its parts; Aram Soba, Aram Re­h [...]b, Aram Ish [...]b, Aram Maacah, Aram of Damascu [...], Ar [...]m N [...]arai [...], and Padan Aram.

Here Aram, put without any adiunc [...] to [...] o [...]e region, may [...] all Syria, devided by our Pr [...]phet Amos in this one verse into three parts, vnder the three [...] of Da­mascus, [...]ik [...]th [...] and [...]th [...], as Tremellius and Iunius haue noted, vnderstāding by Damasc [...], the coūtry adioining, the whole coast of D [...]polis, by R [...]k [...]th-Ane [...] the coūtry cal­led Ch [...]th [...], which way Syria bordereth vpon Arabia, surna­med the D [...]s [...]r [...]; by Beth-ed [...]n, the whole coūtry of Coelesyria, wherein stood the citie Eden.

The people that is, [...] of all sorts, not only the ruder multitude, but the [...]ble also [...] word is generall, and con­teineth all.

Shall go into captivity] They shal be carryed away from their natiue coūtry into a strange l [...]nd in sl [...]very▪ and bondage.

Vnto Kir▪ not vnto Cyr [...], Ribera. a noble city in that part of A­frica, which is called P [...]apoli [...] (the [...]tiue coūtry of Arias Mon­tanus. Callima­chus the poet, and E [...]st h [...]es the historian,) as Apud Dru­sium. Ionathan, & Sy [...]ch [...], and S. Hierome do seeme to vnderstand, and Euse­bius, and the author of the ordinary glosse, and Winckleman do expresly affirme; but vnto Kir, a city in the seigniories, or do­minions [Page 119] of the king of Assyria, as the Hebrewes, & best appro­ued expositors, doe avouch, Tremellius & Iunius vpon the 2. Kings 16.9. doe vnderstand by this Kir, that part of Media, which from this captivitie was called Syromedia; it was named Kir, that is, by interpretation a wall; because it was round about compassed with the hill Zagrus, as with a wall.

This deportation, and captivitie of the Syrians was foretold by our Prophet Anno regni Oziae. 23. almost fiftie yeares, before it was fulfilled. It was fulfilled in the dayes of Ahaz, King of Iudah, who sent messengers to Tiglath Pileser, King of Assyria, for helpe. Tig­lath Pileser consented vnto him, went vp against Damascus, tooke it, slew Rezin, King of Aram, and carried a way captiue the people of Aram into Kir. Thus is the story expresly delive­red, 2. King. 16.

Thus farre the exposition of the words. The people] not only the ruder multitude, but the nobles also, of Aram] not of Da­mascus onely, but of all Syria, shall goe into captivitie] shall bee carried away captiue by Tiglath-Pileser, King of Assyria, vnto Kir] a part of Media.

This accordingly came to passe. For it could no otherwise be; the LORD, true in all his promises, and threatnings, whose words are yea, and Amen, he hath said it. The people of Aram shal goe into captivitie vnto Kir, saith the LORD. Now to the notes of instruction.

Here must I commend vnto you (as I haue done out of the precedent clauses) three circumstances: the punisher, the punish­ed, the punishment.

• 1 The punisher; the LORD, by his instrument, Tig­lath-Pileser, King of Assyria.
• 2 The punished; the Aramites, or Syrians, of all sorts, the ruder, and the noble.
• 3 The punishment, a deportation, or carrying into cap­tivitie.

This third circumstance is amplified by the place. Their cap­tivitie, bondage, and slaverie, was to be in an vnknown, strange and farre countrey; Kir in MEDIA.

From the first [...] of the punisher, the LORD of hoasts imploying in his [...] the King of Assyria, for the car­rying away of the Ar [...]i [...], or Syri [...]s, into captivitie, wee are put in mind of a well knowne truth in divinitie: ‘Almighty God in his government of the world, worketh ordi­narily by m [...]anes, or second causes.’

I say ordinarily: because extraordinarily, hee worketh some­time without meanes, sometime against meanes. Ordinarily hee worketh by meanes. And they are of two sorts.

• Definite; such as of their naturall, and internall principles, doe of necessitie produce some certaine effects. So the fire burneth, the water drowneth.
• Indefinite; such as are free, and accidentall agents, hauing in themselues freedome of will to doe, or nor to doe.

In this rancke you may place Iosephs brethren, at what time they sold him to the Israelites, Gen. 37.28. they sold him not of necessitie, they might haue done otherwise. In this rancke you may place Shimei for his carriage towards King David, 2. Sam. 16.6. His throwing of stones at the King, and rayling vp­on him, was not of necessitie; hee might haue done otherwise. And the King of Assyria carried into captivitie this people of Aram, not of necessitie; hee might haue left vnto them their natiue countrie, lands, and possessions.

All these; fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoever else like these, meanes, or second causes; definite, or indefinite; necessarie, or contingent; are but in­struments, by which Almightie God in his governement of the world worketh ordinarily.

God laid wast Sodom, Gomorah, and their sis [...]er cities: he did it by fire, Gen. 19.24. God destroyed every thing that was vpō the earth from man to beast, to the creeping thing, and to the foule of the heaven (only was Noah saved, and they that were with him in the Arke) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Egypt, to preserue his fathers posteri­tie, and to saue them aliue by a great deliverance, as Ioseph him­selfe confesseth, Gen. 45.7. This was Gods doing, but hee did it [Page 121] by Iosephs owne brethren, who (you knowe) sold him to the Ismaelites. God sent an affliction vpon David for his good, by cursed speaking, & throwing of stones; where in David acknow­ledgeth Gods speciall singer, 2. Sam. 16.11. The thing was Gods doing. He did it by Shimei, the sonne of Iemini. God spake the word concerning the people of Aram, that they should goe into captivitie, as appeareth in my text: God spake the word, & it was done. God therefore sent the people of Aram into captivi­tie, but he did it by Tiglath-Pileser, King of Assyria.

All these; (though I said it before, I say it againe) All these; fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoever else like these, meanes; or second causes; definite, or indefinite; necessarie, or contingent; are but instruments, by which Almightie God in his governement of the world ordi­narily worketh.

This doctrine of Almightie God, working ordinarily by meanes, may serue to our vse sundry waies.

1 It may moue vs to a due consideration of that absolute right, and power, which God holdeth over all is creatures. This truth I haue heretofore delivered vnto you in my eighth Lecture vpon this Prophecie, in this proposition: As is the fire, so are all other creatures at the LORDS commandement, to be im­ployed by him in the punishment of the wicked.

2 It may teach vs, that God hath a loving regard, and re­spect to our infirmities, as well knowing, (for hee knoweth all things) that in doubtfull matters we vse often to looke backe, and to haue recourse to meanes, or second causes.

3 It may moue vs to obedience, and thankefulnesse: that we contemne not the meanes, or second causes, by which God worketh; for this were to tempt God; but that we thankeful­ly imbrace them, and commit their issue, event, and successe to God, that worketh by them.

4 It meeteth with a perverse opinion of such, as doe hold that all second causes are needlesse, and vnprofitable, because God by his particular providence directeth, and bringeth to passe all things in the world.

Thus wil these [...]en [...] determined by Gods pro­vidence, that I shall [...], there is no need that I vse Physicke: a [...]d [...]f [...] determined, that I shall not recouer, in [...] shall I vse the helpe of Physicke. Againe, if it be determined that theeues shall haue no power over mee, I shall escape from out the middest of many: but if it bee other­wise determined, that I shall be spoiled by them, I shall not e­scape them, no, though I be in mine owne house. Great is the iniurie which these disputers doe offer vnto God.

For answer to them, I must grant, that God hath a very spe­ciall care over vs, to defend vs; and that we are no time safe, but by his providence; but meane while, to make vs well assured of his good will towards vs, hee hath ordained second causes, and meanes for vs, at all opportunities, & times convenient to vse, in which, and by which, it pleaseth his heauenly Maiestie to worke effectually.

The rule in divinitie is good, Positâ providentiâ particulari, non t [...]t [...]r [...] omnes causa secunda: It is not necessarie, that the first, and principall cause being put, the second, and in­strumentall cause should be remoued, and taken away. The sun doth not in vaine daily rise, & set, though God createth light, and darknesse; the fields are not in vaine sowed, & watred with raine, though God bringeth forth the come out of the earth; our bodies are not in vaine with food refreshed, though God be the life, & length of our daies. Neither are wee in vaine taught to beleeue in Christ, to heare the preaching of the Gospell, to detest sinne, to loue righteousnesse, to conforme our liues vnto sound doctrine, though our saluation, and life eternall bee the free gift of God. For God hath from everlasting decreed, as the ends, so the meanes also, which hee hath prescribed vnto vs, by them to bring vs to the ends.

This the great Father of this age, Zanchius de attributis Dei lib. 5. cap. 2. qu. 5. expresly avoweth. His Thesis is concerning life eternall: Whosoever are predestinated to the end, they are also predestinated to the meanes, without which the end cannot possibly be obtained. For example; whosoever are predestinated to eter­nall [Page 123] life, (as all we, this day assembled, hope we are) they are al­so predestinated to the [...]e [...]es, by which life eternall may bee obtained.

These meanes vnto eternall life are of two sorts: 1. Some are necessarie vnto all, of whatsoever age, or sexe: and they are, Christ, (as our mediatour, and high Priest) his obedience, and righteousnesse; our effectuall vocation vnto Christ by the ho­ly Ghost; our iustification; our glorification. These are so ne­cessarie vnto all, that without them none can bee saued. And therefore all elect infants are inwardly, and after a secret man­ner by the holy Ghost called, & iustified, that they may be glo­rified. 2. Some annexed vnto these are necessary too, but not to all. Not to infants, because they are not capable of them; yet to all, that are growne to yeares of vnderstanding; and these are: Actuall faith, the hearing of the word, a hatred of sinne, the loue of righteousnesse, patience in adversitie, a desire of doing good workes. All these meanes, we, that are growne to years of vnderstanding, must embrace, and take hold of, every one according to our capacities, or else wee shall never enter into everlasting life; but our portion shall bee in that lake, which is provided for the Devill, and his Angels; from which God Al­mightie keepe vs all.

Thus farre occasioned by my first circumstance, the circum­stance of the punisher; God by the King of Assyria sent into captivitie the people of Aram. My doctrine was, ‘Almightie God in his governement of the world worketh ordi­narily by meanes, or second causes.’

The second circumstance is of the punished; the Aramites of all sorts, the ruder, and the noble. The people of Aram. To groūd some doctrine hereon, you must note with me the qualitie, & condition of these Aramites. They were professed enimies to the people of God. This appeareth before in the third verse, where they are noted, to haue exercised most barbarous cru­eltie against the Gileadites, a parcell of Israel, to haue threshed them with threshing instruments of yron. These Aramites, or Sy­rians, for so highly offending, God sendeth into captivitie. The [Page 124] doctrine is, ‘Though the LORD [...] vse his enimies, a [...] instruments, to cor­rect his owne servants, and children; yet will hee in his due times, overthrow those his enimies, with a large measure of his iudgements.’

Gods holy practise in this kind, specially registred in sundry places of his eternal word, most evidently declareth this truth. The Israelites were kept in the al dome, & bondage, many years by the Egyptians. The Egyptians, they were but the weapons of Gods wrath, wherewith he afflicted his people; they were Gods weapons: were they therefore to escape vnpunished? No. Witnesse those ten great plagues, which at length God wrought vpon them, and their fearefull overthrow in the red sea, at large set downe in the booke of Exodus, frō the 7. chap­ter to the end of the 14. This was it, which God said vnto A­braham, Gen. 15.13, 14. Knowe for a suretie, that thy seed shall be a stranger in a land, that is not their [...], foure hundred yeares, & shall serue them, and they shall intreat them evill; notwithstanding the nation, whom they shall serue, will I iudge.

Ahab, the most wicked of the Kings of Israel, who sold him­selfe to worke wickednesse in the sight of the LORD, and his accursed wife, Iezebel, were Gods instruments to afflict Na­both with the losse of his life, and vineyard. Ahab, and Ieze­bel, were Gods instruments. Were they therefore to escape vn­punished? No. Witnesse both their ends: the end of Ahab, re­corded, 1. King. 22.38. In the place, where dogs licked the blood of Naboth, did dogges licke the blood of Ahab also; and the end of Iezebel, registred the 2. Kings 9.35. Shee was eaten vp with dogges, all, sauing her skull, her feet, and the palmes of her hands.

It was a part of Daniel his afflictions to be cast into the den of Lyons. His accusers vnto Darius were the instrumēts of his affliction. These his accusers were the LORDS instruments for this businesse. Were they therefore to escape vnpunished? No. Their fearefull end is set downe, Dan. 6.24. By the commande­ment of King Darius they, with their wiues, & children, were cast into the den of Lyons, the Lyons had the mastery of them, & brake [Page 125] all their bones in pieces, ere ever they came to the groūd of the den.

The time will not suffer me to recal to your remembrances all the iudgements of God of this quality, written down in the register of Gods works, his holy word; how, & what he rēdred to Ester 7.10. Haman, to 2. Kings 19.35, 37. Sennacherib, to Ierē. 36.29. Ioachim, to the Ierem. 49.2. Ammonits, to the Ierem. 49.9. & 51.20. Chaldeans, to the Ezech. 35.2 Idumeans, and other wicked world­lings, for their hard measure offered to his childrē, though they were therein his own instrumēts. The afore-mētioned instāces of the Egyptians, of Ahab, & his wife Iezebel, & of Daniel his ac­cusers, may serue for the declaratiō of my propoūded doctrine, ‘Though the LORD do vse his enimies, as instruments, to correct his owne servants, & children; yet will he in his due time, over­throw those his enimies, with a large measure of his iudgments.’

The reason hereof is; because Gods iustice cannot let them escape vnpunished. S ^t Paule expresseth it, 2. Thess. 1.6. It is a righteous thing with God to recōpense tribulatiō to thē, that trou­ble you. Let this be our comfort, whensoever the wicked shall rage against vs. For hereby are we assured, when the LORD shal shew himselfe from heaven with his mighty Angels in flaming fire, that thē to the wicked, whose behaviour towards the god­ly is proud, and dispiteous, he will render vengeance, and punish them with everlasting perdition.

S ^t Peter to make vs stedfast in this comfort, disputeth this point, Ep. 1. chap. 4.17. The point he proueth by an argument drawne à minori, inferring from a truth to carnal mens vnder­standing lesse probable, a truth of greater probabilitie. Iudge­ment (saith he) beginneth at the house of God; If it first begin at vs what shall be the end of them, which obey not the Gospell of God? And if the righteous scarsly be saued, where shall the vngodly, and the sinner appeare? Our Saviours words, Luk. 23.31. do cōtaine a like argumēt: If they doe these things to a greene tree, what shal be done to the dry? To like purpose in Ierem. 25.29. saith the LORD of hoasts: Loe I begin to plague the city, where my name is called vpon, & shall you goe free? Yee shall not goe free.

Hitherto I refer also one other text, Esai 10.12. where it is said, that God, when he hath done, & dispatched all his worke vpon mount Sion, will visite the fruite of the proud heart [Page 126] of the King of Assyria; the meaning of the place is, that God, when he hath sufficiently ch [...]stised, and corrected those of his owne house, his beloued children, wil turne his sword against the skorners of his Maiestie. When God hath serued his owne turne by the wicked, then comes their turne also; howsoever for a while they flourish, in hope to escape Gods hand, and to a­bide vnpunished, yet will God in due time well enough finde them out, to pay them double.

The vses of this doctrine I can but point at. One is, to admo­nish vs, that we spite not any of the wicked, who now doe liue in rest, because their turne to be punished, must come, and faile not. The further it is put of from them, the heavier in the end it will fall vpon them.

A second vse is, to teach vs patience in afflictions; for as much as God will shortly cause the cuppe to passe from vs to our adversaries. But say, he wil not. Yet neverthelesse are we to possesse our soules in patience; reioicing and giving thankes to God, who hath made vs worthy, not only to belieue in him, but also to suffer for his sake. For we haue learned, Act. 14.22. That through many afflictions we must enter into the kingdome of God, &c.

The Prophets, and Apostles, and Martyrs, which were, not only reviled, and scourged; but also beheaded, cut in pieces, drowned in water, consumed in fire, by other tyrannicall devi­ses cruelly put to death, they all by this way received the mani­fest token of their happy, and blessed estate, and entred into the kingdome of God. And we vndoubtedly know, 2. Cor. 5.1. That if our earthly house of this tabernacle be destroyed, wee haue a building of God, an house not made with hands, but eternal in the heavens.

Thus farre of my second circumstance; the circumstance of the punished, the Aramites, professed enemies vnto God, yet by him employed in the correction of his owne children, the Israelits, are here themselues punished. My doctrine was, ‘Though the Lord do vse his enemies, as instruments, to correct his owne servants, and children; yet will he in due time over­throw [Page 127] those his enemies, with a large measure of his iudge­ments.’

The third circumstance is, the punishment, a going into capti­vitie: amplified by the place. This captivity, bondage, and sla­very, was to be in an vnknowne, strange, & a farre country; Kir in Media. The people of Aram shal goe into captivity vnto Kir. The doctrine is, ‘For the sinne of a land, God often times sendeth away the inhabi­tants into captivity.’

Captivity to be an effect, or punishment of sin, king Salomon in his praier made to the LORD at his consecration, or dedica­tion of the Temple, 1. King. 8.46. acknowledgeth. It's expreslie delivered, 1. Chrō. 9.1. of the Israelites; that for their transgres­siōs they were carryed away captiue vnto Babel. In Deut. 28.41. among the curses, threatned to all such, as are rebellious, and disobedient to Gods holy commandements, Captivity is ran­ked, and reckoned.

I let passe the multitude of Scripture-places serving to this point; my text is plaine for it. The Aramites for their three trās­gressions, and for foure, for their many sins, for their sin of cruel­ty, for threshing Gilead with threshing instruments of yron, were to goe into Captivity. My doctrine standeth firme.

Into Captivity? Into what kinde of captivity? For there is a spirituall captivity, and a corporall captivity; a captivity of the minde, and a captivity of the body. Both are very grievous, but the first more.

The first wich I call the spirituall captivity, and a captivitie of the minde, is a captivity vnder the Devill, vnder the power of Hell, vnder death, vnder sin, vnder the eternall malediction, or curse of the law, propounded to every one, that doth not in all points, and absolutely, obey the law. This Captivity is a hea­vy yoke to all mankinde, considered without Christ. Every one male, and female, that hath no part in Christ, every vnbelieving and reprobate person, is in this construction, even to this day a [Page 128] captiue. And such also were we, by the corruption of our nature vpon our first father Adams default: but now are we by the sa­crifice of the [...]aculate Lambe, the LORD IESVS, ransom­ed, and freed. F [...] do this purpose was he sent into the world: as it is evident, Esai 61.1. and Luk. 4.18.

In both places hee professeth himselfe to bee sent into the world for this end, even to publish liberty, and freedome to cap­tiues, and the imprisoned; which his office hee hath graciously performed. By his word of grace he hath so freed our conscien­ces, formerly oppressed with, and captiue vnder sin, that now there is no condemnation to vs; to vs, I say; who are in Christ, & do walke after the spirit, as S. Paule speaketh, Rom. 8.1.

This is it which our Saviour foretold the Iewes, Iohn 8.36. If the sonne shall make you free, you shall be free indeed. Be it repea­ted againe to our eternall comforts: If the son shall make vs free, we shall be free indeed. But he hath made vs free: for therfore was he sent, to publish liberty, and freedome to captiues; he hath paide our ransome, his i [...]ocent, and most precious blood: by it are wee throughly washed, and clensed from our sins. Now there is no condemnation to vs. Thus freed from our spirituall captivity, bondage, and slavery vnder Hell, death, and sinne, let vs with boldnes looking vp to the throne of Grace, whereon sitteth the author, & finisher of our faith, say with the blessed Apostle, 1. Cor. 15.55. O death, where is thy sting? O Hell, where is thy victory? the sting of death is sin, and the strength of sinne is the law. But thanks be to God, who hath given vs victory, through Iesus Christ our LORD.

The Captivity in my text, is of the other kind, a corporal cap­tivity, a captivity of the body, which vsually is accompanied with two great miseries, pointed at, Psal. 107.10. The first, they dwell in darknes, and in the shadow of death; the second, they are bound in anguish, and yron. First they dwell in darkenesse, and in the shadow of death, that is, they are put into deepe dungeons, void of light, whereby they are as it were at deaths doore. Se­condly, they are bound in anguish, and yron, that is, day and night they are loaden with fetters, gyues, or shackles of [Page 129] yron; so loaden, that they finde no rest vnto their bones. Thus must it be with them, who by sinnefull living provoke the LORD to high displeasure. Thus is my doctrine confir­med, ‘For the sin of a land, God oftentimes sendeth away the inhabi­tants into captivity.’

Is it true, beloved? Doth God oftentimes for the sin of a land send away the inhabitāts into captivity? Let vs make this Christiā vse of it: even to powre out our selues in thankfulnes before al­mighty God for his wonderfull patience towards vs. The sins of such nations, as haue beene punished with captivity, were they more grievous in Gods eies, then ours are? It is not to bee imagined.

Our sins are as crimson-like, and as scarlet-like, as ever were theirs; the sins of our land, crying sins; Atheisme, Irreligion, Op­pression, Extortion, Covetousnes, Ʋsury, Adultery, Fornication, Vncleannesse, Drunkennesse, and many like abominations of the old man in vs, all our works of darknes, they haue made head to­gether, and haue impudently, and shamelesly pressed into the presence of Almighty God, to vrge him to poure forth the vi­ols of his wrath, and indignation vpon vs. Yet our God, good, gracious, mercifull, long suffering, and of great kindnes withhol­deth, and stayeth his revengeful hand, from laying vpon vs his great punishment of Captivity: and suffereth vs to possesse our habitations in peace, & to eat the good things of the earth? O, let vs therefore confesse before the LORD his loving kindnesse, & declare before the sonnes of men the good things, that he hath done for vs.

Here (dearely beloved) let vs not presume vpon God his pa­tience, to lead our liues, as we list. We cannot but see, that God is highly offended with vs already, though yet hee be not plea­sed to execute his sorest iudgements vpon vs. Gods high displea­sure against vs, appeareth in those many visitations, by which he hath come neere vnto vs, within our memories. I may not stand to amplifie, the Spanish sword shaken over vs, & the great famine brought vpō vs in our late Queenes daies. Our now gra­cious [Page 130] Soveraigne [...] no [...] l [...]g s [...]e at the sterne of this king­dome. But few yeares are passed; and yet those few haue affor­ded manifest tokens of Gods sore displeasure at vs.

Haue not many thousands of our brethren, (happily not so grievous sinners, as we) beene taken away by the destroying Angel? and yet the plague is not ceased? Vnlesse we repent, & a­mend our liues, we may likewise perish. Haue not many of our brethren (too many, if it might haue seemed otherwise to Al­mighty God) haue they not partly perished themselues, partlie lost their cattell, and substance, in An. D. 1607. this yeares waters, such wa­ters, as our forefathers haue scarcely observed the like? If wee will not wash out selues from our evill doings; we see, God is a­ble to wash vs extraordinarily. The vnseasonable weather givē vs from heaven to the rotting of our sheep, is but Gods warning to vs of a greater misery to befall vs, vnlesse we will returne frō our euill waies.

Wherefore (beloved) let vs with one heart, and minde, re­solue for hereafter to cast away all works of darknes, & to put on the armor of light: take we no further thought for our flesh, to fulfill the lusts of it. Walke we from henceforth honestly, as in the day.

Whatsoever things are true, and honest, and iust, and pure, and do pertaine to loue, and are of good report, if there be anie vertue, or praise, thinke we on these things. Think we on these things to do them, and we shal not need to feare any going into captivity; yea the destroying Angell shall haue no power over vs; the raging waters shall not hurt vs; our cattell, and whatsoe­ver else we enioy, shall prosper vnder vs. For God, even our owne God, shall giue vs his blessing.

THese words do containe a burdensome prophecie against the Philistines. I di­vide them into three parts.

• 1 A preface to a prophecie, ver. 6. Thus saith the LORD.
• 2 The prophecie, ver. 6, 7, 8. For three transgressions, &c.
• 3 The conclusion, in the end of the 8. ver. Saith the Lord God.

In the prophecie I obserue foure parts.

• 1 An accusation of the Philistines, ver. the 6. For three transgressions of Azzah, and for foure.
• 2 The Lords protestation against them, ver. the 6. I will not turne to it.
• 3 The declaration of that grievous sin, by which the Philistines so highly displeased God, ver. the 6. They carried away prisoners the whole captivity to shut thē vp in Edom.
• 4 The description of the punishments to be inflicted vpon them; in fiue branches. One in the 7. ver. and foure in the 8. ver. The great cities Azzah, & Ash­dod, and Ashkelon, and Ekron, and all the rest of the Philistines, are partners in this punishment.

This prophecie for the [...], and current of the wordes, is much like the former against the Syrians; the expositiō where­of, in sundry sermons heretofore delivered, may serue for the exposition of this prophecie also. The preface is first.

Thus saith the LORD Not Amos, but in Amos, the LORD. The LORD, IEHOVAH, who made the heauens, and spread them our like a curtaine, to cloth himselfe with light, as with a garment; and can againe cloth the heaven: with darknes, and make a sacke their covering: the LORD, IEHOVAH, who made the sea to lay the beames of his chamber therein, & placed the sands for bounds vnto it by a perpetuall decree, never to bee passed over, howsoever the waues thereof shal rage, and roare; and can with a word smite the pride thereof: at his rebuke the floods shall be turned into a wildernesse, the sea shall bee dried vp; the fish shall rot for want of water, and die for thirst 2. the LORD, IEHOVAH, who made the drie land, and so see it vp­on foundations, that it should never moue, and can cover [...]er againe with the deepe, as with a garment; & so [...]cke her, that shee shall reele to and [...]ro, and stacker like a d [...]ken man.

Thus saith the LORD] The LORD, IEHOVAH, whose throne is the heaven of heavens, and the sea his [...] to wal [...]e in; & the earth his footstoole to tread vpon; who hath a chaire in the conscience, and sitteth in the heart of man, and possesseth his most secret reines, & devideth betwixt the flesh, & the skin; and shaketh his inmost powers, as the thunder shaketh the wildernesse of Cades.

Thus saith the LORD] Hath he said it, and shall he not do it? hath he spoken it, and shal he not accomplish it? The LORD, IEHOVAH, the strength of Isael, is not as man, that he should lie; nor as the sonne of man, that he should repent. Al his words yea all the titles of his words are yea, and Amen. Heaven and earth shall perish, before one [...]t, or any one title of his word shall escape vnfulfilled.

Thus saith the LORD] Out of doubt then must it come to pass [...]: Here see the authoritie of this prophecie; and not of this only, but also of all other the prophecies of holy Scripture; that [Page 133] neither this, not any other prophecie of old, is destitute of di­vine authoritie.

This point of the authoritie of holy Scripture I deliuered vnto you in my second, and sixt lectures vpon this prophecie: and then noted vnto you the harmonie, consent, & agreement of all the Prophets, Evangelists, and Apostles from the first vn­to the last; not one of them spake one word of a naturall man in all their ministeries; the wordes which they spake, were the words of [...]n that sent them: they spake not of themselues, God spake in them. Whensoever were the time; whatsoever were the meanes; whosoever were the man; wheresoever were the place; whatsoever were the people; the wordes were the LORDS.

Thus saith the LORD] Th [...]n must we giue care vnto him with reverence. But what saith he? Even the words of this prophecy.

For three transgressions of Azzah, & foure, I will not turne it] AZZAH] Palestina, the country of the Philistines; was divided into fiue Provinces, or dutchies, mentioned Iosh. 13.3. the Dut­chies of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These fiue chiefe, and the most famous cities of Palestina, are recorded also, 1. Samuel. 6.17. where the Philistines are said to haue giuen for a sinne offering to the LORD fiue golden Eme­rods, one for Azzah, one for Ashdod, one for Askelon, one for Gath, and one for Ekron. Against foure of these cities, all saue Gath, and against Gath too in the generall name of the Phili­stines, this prophecie was giuen by the ministerie of Amos. In the offence, or blame Azzah is alone nominated; but in the pu­nishment are Ashdod, and Askelon and Ekron, and the residue of the Philistines remembred as well as Azzah.

AZZAH It's first named Gen. 10.19. In the vulgar Latin, & in the Greeke, it's commonly called, Gaza; it hath no other name in the new Testament, but Gaza. It's so called Act. 8.26. And you may call it, by which name you wil, AZZAH, or GAZA, it's not materiall.

Now by this Azzah, or Gaza, you are to vnderstand the in­habitants of the city, & not them only, but also the borderers; [Page 134] all the in [...] [...]: to all which our Prophet here denounceth Gods iudgements for their sinnes.

For three [...]] These words containing [...] for their sinnes, and the [...] against the [...] for the same. I hau [...] [...], occasio­ned thereon by the beginning of [...] third verse: and therefore I shall not [...] to make any long [...]tration there­of. Yet [...] you, the [...], & subs [...]ce of them.

For three [...]] It is as if the LORD had [...] had offended but once, or a se­cond time, I should hau [...] been f [...]vourable vnto them, & should haue recalled them into the right way, that so they might bee converted, and [...] but now, whereas they doe dayly [...] and find [...] [...]p end of [...] ▪ I hau [...] [...] my face against them, and will not suffer [...] but indurate, and obstina [...]e as they are, I will [...] For th [...]e transgressions of Azzah, and for [...]] The doctrine i [...]: ‘Many [...] pluck [...] [...] from hea [...]en, the most certaine wrath, [...] of God vpon the sinners.’

God is of pure eyes, & beholdeth not iniquitie: he hath laid righteousnes to the rule, and weighed his iustice in a ballance. The sentence is passed forth, and must stand vncontrouleable, even as long as sunne and moone. Tribulation, & anguish vp­on every soule, that do the vill; the soule that sinneth, it shall be punished. God [...]kes it good by an [...]th, Deut. 32.41. That hee will what his glittering sword, and his hand shall take hold on iudg­ment, to execute veng [...]nce vpon sinners. His soule har [...]th and abhorreth sinne; his [...]w c [...]seth, & condemneth sinne; his hand smiteth, & scourgeth sinne. [...] was his motiue to cast down Angels into Hell; to th [...]ust Adam out of Paradise; to turne ci­ties into ashes; to ruinate nations; to torment his own bowels in the similitude of sinfull flesh. Because of sinne hee drowned the old world, and because of sinne ere long will burne this. Thus doe many sinner plucke d [...]e frō heauen the more [...]rtaine [Page 135] wrath, and vengeanes of God, vpon the sinners.

O [...] vse of this doctrine is, to teach vs heedfullnesse in all our waies, that wee doe not by our many sinnes provoke Al­mightie God to high displeasure.

A second vse is, to moue vs to a serious contemplatiō of the wonderfull patience of Almightie God, who did so graciously forbeare these Philistines of Azzah, [...]ll by three and foure transgressions, by their many sinnes, they had provoked him to indignation. It's true our God is a good God, a gracious God, a mercifull God, a God of wonderfull patience: yet may not wee thereby take encouragement to goe on in our evill doings.

The LORD who punished his Angels in heaven for one breach, Adam for one morsell, Miriam for one sclander, Moses for one angrie word, Achan for one sacrilege, Ezechias for once shewing his treasures to the embassadours of Babel, Iosias for once going to warre without asking counsell of the LORD, & Ananias with his wife, Sapphira, for once lying to the holy Ghost; out of doubt wil not spare vs, if we shall persist to make a trade of sinning, day after day heaping iniquitie vpon ini­quitie, to the fulfilling of our sinnes. If so wee doe, it shall bee with vs, as the Apostle speaketh, 1. Thes. 2.16. The wrath of God must come on vs to the vtmost.

Now therefore as the elect of God, holy; and beloued, let vs walke in loue, even as Christ hath loued vs. As for the workes of the flesh, cast we them farre from vs; adulterie, fornication, vn­cleanenesse, wantonnes, hatred, debate, emulation, wrath, con­tentions, envie, drunkennesse, gluttonie, & such like, for which the wrath of God commeth vpō the children of disobedience, let them not once be named among vs, as it becōmeth Saints. But the fruits of the Spirit, let vs wholy delight in them; hauing layd vp in the treasurie of our memories this lesson: ‘Three transgressions and foure; Many sinnes doe plucke downe from heauen; the most certaine wrath; & vengeance of God vpon the sinners. It followeth,’

Because they carried away prisoners the whole captivity to shut them vp in Edom] These wordes are the third part of this pro­phecie, [Page 136] & doe [...] by which God was provoked [...] the men of Azzah, [...] the rest of the Philisti [...], [...] the sinne of [...]ailtie, rigour, vn­mercifulnesse, hardnesse of heart. They carried away prisoners the whole captivi [...] to s [...]t [...]] Here the abstract is put for the [...] or persons in capti­vitie; a [...] Psal. [...].1 [...]. [...] captiue.

The whole [...]] It's well translated for the sense the word in the originall signifieth, absolute, perfect, and compleat. By this whole captivitie, the holy Spirit meaneth an absolute, perfect, and compleat captivitie: [...]ram captivitat [...], ap [...]rtam, at (que) manif [...], saith Ari [...] Monta [...]: a captivitie indeed, o­pen, & manifest: such a captivitie, faith Cal [...], as wherein they spared not either [...]men, or children, or the ag [...]d: they tooke no pitie, no compassion, vpon either sexe, or age; but all of al sorts, male, and female, young, and old, they carried away prisoners. What was their end, and purpose in so doing? Even to s [...]t thē vp in Edom: that is, to sell them for bond [...]ues vnto the Ida­means.

In Edom] Esau, Iacobs brother, and Isaack [...] son by his wife, Gen. 25.21. Rebekah; for selling his birthright for a messe of vers. 30. red broath, was surnamed Edom, and of him lineally descended the Edo­mites, or Id [...]means, Gen. 36.4 [...]. Of this posterity of Esau, or E­dom, the land, which they inhabited, was called the land of Edō, or Idumaea; and it was a southerne province of the land of pro­mise, devided, as Theatr. Terrae Sāctae. Adricham, and Observat. lib. 14 cap 13. Drusius haue observed out of Iosephus his [...]. book of the Iewish antiquities, into two parts; Idumaeam Superiorem, and Inferior [...] the higher, and the lower Idumaea. The higher, wherein were two of the cities, mētioned in my text, Gaza, and Askelon, in the division of the land of Ca­naan fell to the lot of the tribe of Iudah. The lower Idumaea; cō ­monly known by the name of Idumaea, fel to the lot of the tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my text. Esau pursued Iacob with a deadly hate, so did the posteritie of Esau the posterity of Iacob; the Edomites were evermore most maliciously bēt against the Israelites. Here then appeareth the [Page 137] heinousnes of that sin, wherwith the Philistines are charged. It was the sin of cruelty in a very high degree.

It is a cruell deed to carry away any one frō his natiue coū ­try; but him, that is so carried away, to sell to his mortall ene­my, this is a cruelty, then which there cannot be a greater. Such was the sin of those Philistines, the inhabitants of Azzah. They sold, whether the Iewes, or the Israelites, the posterity of Iacob, and servants of the living God, to their professed enemies, the Edomites, with this policie, that being carried far frō their own country, they should liue in eternal slavery, & bondage, without hope ever to returne home againe.

This very crime of cruelty, is in the prophecie of Ioel also ch. 3.6. laid to the charge of these Philistines: The children of Iudah, and the children of Ierusalem, haue yee sold to the Grecians, that yee might send them far from their border: that is, Gods inheri­tance, his owne seed, and servants, the children of Iudah, & Ie­rusalem, the cruell and hard hearted Philistines did mancipate, and sell away for bondslaues to the Grecians dwelling farre of, that with them they might liue in perpetuall servitude, and sla­verie, without all hope of liberty, or redemption.

Now in this that the LORD calleth the Philistines to a rec­koning, because they had solde away his people, though they were their captiues, vnto infidels: we may learne this lesson.

The vnlawfulnesse hereof appeareth by the charge, which Moses giveth the Israelites, Deut. 7.3. His charge is cōcerning the Hittites, the Gergasites, the Amorites, the Canaanites, the Perizzites, the Hivits, and the Iebusites, that they should not at al make any covenant with them, nor giue thē their children in marriage. And why so? Because by such covenants, & marriages, they might be withdrawn from the true service of God, to the prophane worship of Idols. For so it's saide verse the 4. They will cause thy sonne to turne away from me, & to serue other Gods.

The danger of such covenants, and marriages, S. Paule knew to be very great, and therefore from such he dehorteth the Co­rinthians, [Page 138] 2. Cor. 6.14. Be ye not vnequally yoked with the infidels. He vseth the similitude of Oxon coupled together. The yoke holdeth them so together, that looke which way the one draw­eth, the other must needs follow.

In like case it is with men. They that fall into familiarity with the wicked, do couple themselues with them, & so are led out of the way, and made to worke wickednesse before the LORD. From this [...], this vnequall yoke with infidels; frō conversing with the wicked, the Apostle disswadeth the Corin­thians, and in them vs, by sundry arguments drawne ab absur­do. In each argument there is an Antithesis: two things oppo­sed, the one to the other. In the first righteousnes, and vnrighte­ousnes; in the second light, and darknes; in the third Christ, and Belial; in the fourth the beleever, and the infidel; in the fift Gods temple, and Idols. Every argument is set downe by way of que­stion.

The first; what fellowship hath rigteousnesse with vnrighteous­nes? The answere is negatiue: none. The answer may be illustra­ted by a similitude, Eccl. 13.18. How cā the wolfe agree with the lambe? No more can the vngodly with the righteous:

The second, what communion hath light with darknes? The answere is negatiue: none. No more then truth hath with a lie, as Drusius well expoundeth the place, Prov. class. 1. lib. 3.78. Light hath no communion with darknes; therefore the beleever ought not to converse with an vnbeleever. This consequence is made good by Eph. 5.8. where the Apostle telleth the Ephesiās, that they were once darknes, but now are light in the LORD. Tenebras vocat infideles, saith Musculus vpon the text, S. Paule calleth vnbeleevers, darknes, for their ignorance of God, & the blindnes of their hearts: but he calleth the beleevers, light, for their knowledge of God, by which their harts are through the holy Ghost illuminated. Light hath no communion with darknes, therefore beleevers are not to haue familiarity with vnbelee­vers.

The third, what concord hath Christ with Belial? The answer is negatiue: none. The oppositiō betweene these two, Christ & [Page 139] Belial, is most hostile. Christ is the author of our salvation; Be­lial of our perdition: Christ is the restorer of all things; Belial the destroier: Christ is the prince of light; Belial the prince of darknes. In such hostile opposition there can be no concord: no concord betweene the authour of our salvation, and the author of our perdition; no concorde betweene the restorer of all things, and the destroyer of all things; no concord betweene the prince of light, and the prince of darknes: therefore they that beleeue in Christ, are not to haue familiarity with vnbeleevers.

The fourth; what part hath the beleever with the infidell? The answere is negatiue: none. The beleever hath no portion with the vnbeleever; and therefore he is not to haue any familiaritie with him.

The fift; what agreement hath the Temple of God with Idols? The answere is negatiue: none. There is none indeede. Sacrilega est profanatio: saith Comment. in 2. Cor. 16.6. Calvin, it is a sacrilegious prophaning of God's Temple, to place in it an Idole, or to vse any idolatrous worship therein. We are the Temple of God; wherefore to infect our selues with any contagion of Idols, in vs it must be sacrile­gious. There is no agreement betweene the Temple of God and Idols; therefore wee are not to haue any familiaritie with the Idolatrous.

Remember I beseech you: righteousnesse hath no fellowship with vnrighteousnes, light hath no cōmunion with darknes; Christ is not at concord with Belial; the beleever hath no part with the infidell; there is no agreement betweene the Temple of God and I­dols; therefore may we not enter into familiaritie, with the wick­ed, prophane, and idolatrous; we may not make any covenāt with them; we may not giue them our children in marriage. Thus is my doctrine confirmed: ‘It is not lawfull to commit the children of beleevers into the hands of infidels. Now to the vses.’

The first serveth for our instruction; & teacheth vs so to loue the soules of the righteous seed, that we leaue them not resident among Infidels, or Atheists, or Papists, or any prophane wret­ches: but rather, that to our labour, and cost, wee redeeme them [Page 140] out of the Devils tyranny. We must haue a singular care for the children which are borne amonge vs, that they be godly, and vertuously brought vp, and so provided for, that they may doe Christ some service in the Church, and Common wealth.

Our Saviour his words, Mat. 18.6. are true without excep­tion; Whosoever shall offend one of these little ones, which beleeue in me, it were better for him that a milstone were hanged about his necke, & that he were drowned in the depth of the sea. What mea­sure then are we to looke for, if wee bequeath our children to the service of men of corrupt consciences, and wicked affecti­ons, such as will compasse heaven, and earth, to make anie one the childe of damnation?

A second vse may be, for the reproofe of such as do binde, & put their children, the fruit of their bodies, (which they ought to consecrate to the LORD) into the education of open ene­mies to the gospell of Christ; most blasphemous, and abomina­ble Atheists; or most blind and superstitious Papists. Are not these as much to be complained of, as those, whom the LORD here condemneth for selling of Israels seed into the hands of the Edomites? Yes, & much more. For those sold their enemies, but our men sell their children; those did it by the law of warre, but our men doe it contrary to the law of God; those in doing as they did, did not sinne against their knowledge; but our men in doing as they do, do sinne against their conscience.

Vnhappy parents, which destroy your children in Popish, and Atheisticall houses! What are you inferiour to them, that sa­crificed their children vnto Devils? If your selues be righteous, and Christians, cast not away your seed, your children, the price of the precious bloud of Christ. You haue made them in their Baptisme, whē they were yong, to confesse Christ: will you make them now, growne to yeares, to deny Christ? O, let the words of wise Ecclesiasticus, chap. 13.1. be precious in your memories: He that toucheth pitch shall be defiled therewith: and doubtlesse your children placed in Atheisticall, or Popish houses, wil them­selues become Atheisticall, or Popish.

Suffer, I beseech you, a word of exhortation in your childrēs [Page 141] behalfe. Binde them to none, but to Christ; put them to none, but to Christians; sell them to nothing, but to the gospell: com­mit not your yong ones into the hands, and custody of Gods ene­mies.

A third vse. Is it not lawfull to commit the children of belee­vers into the hands of infidels, for the reason aboue specified, that they be not withdrawne frō the true service of God? Thē nei­ther is it lawfull for you of your selues to keepe away your ser­vants, frō the service of God. It is reputed for a tyrannie in Pha­raoh, Exod. 5.3, 4. That he would not suffer the children of Israel to go three daies iourney into the desert to sacrifice to the LORD, their God: & how can you free your selues from the impeach­ment of tyrannie, if you deny your servants to go but one houres iourney, to this place, to serue their God?

Thinke it not enough, that your selues come hither to per­forme some duty to Christ your LORD, & Master; how cā you performe your duty to him, if you deny him your servants? You know what charge is given you in the fourth commandement; not your selues only, but also your sonnes, and your daughters, & your servants, men, and maidens, and the stranger that soiourneth with you, are to hallow, and Sanctifie the Sabbaoth day with the Lords service.

In this holy worke and service of God vpō the Sabbaoth day, regarde not what the multitude, and greater sort of men doe. Suppose all the world besides your selues, would be carelesse to performe this duty; yet let your holy resolutiō be the same with Ioshua's, chap. 24.15. I, and my house wil serue the Lord. Thus far of my first doctrine, groūded vpon God's dislike with the Phi­listines, for selling away the Israelites, his faithfull people, into the hands of the Edomites, an vnbeleeving nation.

To ground a second doctrine hereon; wee are to note, that the Philistines sold away the Israelites to the Idumaeans, at such time as they were their captiues: & so did adde affliction to the afflicted. The doctrine is, ‘It is a very grievous thing, to adde affliction to the afflicted.’

Witnesse the complaint made by the captiue Iewes against [Page 142] the insolencie of the Chaldeans, Psal. 137.3. They that led vs a­way captiue required of vs songs, and mirth in our heavinesse, say­ing; sing vs one of the songs of Sion. They] the Chaldeans, the Ba­bylonians, and Assyrians, in whose country we were prisoners, required of vs] scornefully, and disdainefully, thereby to adde to our griefes: they required of vs songs] such songs, as wee were wont to sing in Sion, Ierusalem, and our owne country before the destruction of the Temple, and our captivitie. They requi­red of vs, not songs only, but mirth also] they scoffingly de­sired vs to be merry, when they saw vs so heavy hearted, as nothing could make vs glad. They required of vs songs & mirth in our heavinesse, saying; sing vs one of the songs of Sion] sing for vs, or in our hearing, some one, or other of those songs, which you were wont to sing in Sion, when you were at home in your owne country.

Intolerable is the hard heartednesse, cruelty, and scoffing nature of the wicked, when they haue gotten Gods children into their nets. God cannot away with such vnmercifulnesse, and want of pity. He reproueth it in the Babylonians, Esai, 47.6. where thus saith the LORD, I was wroth with my people, I haue polluted mine inheritance, and giuen them into thine hand: thou didst shew them no mercy; but thou didst lay thy very heavy yoke vpon the ancient: therefore now heare, destruction shall come vpon thee. Magna abominatio coram Deo est, afflicto ad­dere afflictionem; clamat (que) in coelum vox sanguinis. The wordes are the observation of Oecolampadius vpō the now cited place of Esai: It is a great abomination before God, to adde afflic­tion to the afflicted; the voice of blood cryeth vp to heaven for vengeance. Yea, we are assured by Psalm. 102.19. that the LORD looketh downe from the height of his sanctuarie, and out of heaven beholdeth the earth, that he may heare, and so take pitie of the sighings, groanings, and lamentable cryes of such his people, as are in affliction.

The time will not suffer me now to trouble you with more texts of Scripture; let the now alleaged be sufficient to cōfirme my propounded doctrine, that it is a grievous thing to adde af­fliction [Page 143] to the afflicted.

The vses of this doctrine, I can but point at. One is, to re­proue the Nimrods, and tyrants of this world, which haue no pitie, no compassion vpon the poore, and distressed. Such in the end shall knowe by their owne lamentable experience, that to bee true, which Solomon hath vttered, Prov. 21.13. He that stoppeth his eare at the crying of the poore, shall cry himselfe and not bee heard.

A second vse is to stirre vs vp to the performance of this our Christian dutie, even to take pity vpon all, that are in any kind of miserie: if our neighbours be destitute of ayd and helpe, wee may not like wild beasts, lift vp our selues against them, and so tread them vnder foot. No. How dare wee molest, and trouble them, whom by Gods appointment we are to relieue, and suc­cour? We are commanded, Deut. 15.11. to open our hands to the needy, and poore, that are in our land: to open our hands to them for their helpe, and succour.

It is not enough for vs to absteine from all iniury, & harme-doing but withall must we endevour to relieue the oppressed.

This service of ours will be acceptable vnto God. God for it will giue vs his blessing: God will blesse vs for the time of our being here; and when the day of our dissolution shall be, that wee must leaue this earthly tabernacle, then will the Sonne of man, sitting vpon the throne of his glory, welcome vs with a venite benedicti; Come yee blessed of my father, inherite yee the kingdome prepared for you from the foundations of the world. For I was an hungred, and yee gaue me meate; I thirsted, and ye gaue me drinke; I was a stranger, and ye lodged me; I was naked, & yee cloathed me; I was sicke, and yee visited me; I was in prison, and yee came vnto me; in as much as you haue done these things to the needy, and distressed, yee haue done them vnto me. Come yee blessed of my Father inherite the kingdome prepared for you from the foundati­ons of the world.

WEe are come to the last part of this pro­phecie, the description of the punish­mēts, to be inflicted vpō the Philistines. The seaventh verse doth not much dif­fer frō the fourth. The same punishment, which is there threatned to the Syrians, vnder the names of Hazael, and Benha­dad, is in this seaventh verse denounced to the Philistines, vnder the name of Az­zah. And therefore, as there I did, so must I here commend vn­to you three circumstances.

• 1 The punisher: the LORD, I.
• 2 The punishment: by fire, I will send a fire.
• 3 The punished: the Azzites, the inhabitāts of that ci­ty: the Philistines: vpon the wals, & palaces of Azzah.

The punisher is the LORD, for thus saith the LORD, I will send. The note yeeldeth vs this doctrine.

This doctrine I proved at large in my eighth lecture vpō this prophecie. Yet for their sakes, who then heard me not, or haue forgotten, what then they heard, I will by a few texts of Scrip­ture [Page 145] againe confirme it vnto you: It is proper to the LORD to execute vengeance vpon the wicked for their sinnes.

This office of executing vengeance vpon the wicked for their sinnes, God arrogateth and assumeth to himselfe, Deut. 32.35. where he saith, vengeance, and recompence are mine. This due is ascribed vnto the LORD by S ^t Paule, Rom. 12.19. It is written vengeance is mine, I will repay saith the LORD. By the author of the Epistle to the Hebrewes, chap. 10.30. Vengeance belongeth vnto me, I will recompense, saith the LORD. By the sweet singer Psal. 94.1. O LORD, God, the avenger, O God the avenger. The Prophet Nahum trebleth the phrase, chap. 1.2. The LORD re­vengeth; the LORD revengeth, the LORD will take vengeance on his adversaries. These few texts of holy writ doe firmely proue my doctrine: It is proper to the LORD to execute vengeāce vpon the wicked for their sinnes.

One vse of this doctrine is; to teach vs heedfulnesse in al our waies; that we doe not worke wickednesse before the LORD, and so provoke him to execute his vengeance on vs. Beloued, let vs not forget it: though God be good, gracious, mercifull, and long suffering yet is he also a iust God, God the avenger, & pu­nisher. It is proper vnto him to execute vengeance vpon the wicked for their sinnes.

A second vse is, to admonish vs not to intermeddle in the Lords office. It's his office to execute vengeance; wee therefore may not do it. If a brother, or neighbour, or stranger, do wrōg vs, it is our part to forgiue him, and leaue revengement to God, to whome it appertaineth. To this Christian, and charitable course, our Saviour worketh vs by a strong argument, Matth. 6.15. If yee doe not forgiue men their trespasses, no more will your father forgiue you your trespasses. Forgiue, and you shall be for­given; forgiue not, and yee shall never bee forgiuen.

Wherefore (dearely beloved) suffer your selues to be exhor­ted, as the Romans were by S ^t Paul, chap, 12.19. Dearely belo­ued, if it be possible, as much as in you is, haue peace with all men; recompense to no man evill for evill: avenge not your selues, but giue place vnto wrath, for it is written: vengeance is mine, I will [Page 146] repay saith the LORD. It is proper to the Lord to execute venge­ance vpon the wicked for their sinnes. Here wee see, that for the sinnes of the Philistines. God resolueth to send a fire to devoure their wals and palaces. This was my second crcumstance; the circumstance of the punishment: I will send a fire.]

Many desolations hath God wrought by fire. By fire he laid wast Sodom, Gomorah, and their sister cities, Gen. 19.24. By fire he did eate vp Nadab, and Abihu, Levit. 10.2. By fire, he cut of the two hundred and fiftie men, that were in the rebelliō of Korah, Num. 16.35. By fire he devoured two captaines, & twise fiftie men, 2. King 1 10. & 12. Why doe I load your memories with multitude of examples for this point? My text telleth you that fire, God's creature, becommeth God's instrument, & ex­ecutioner of his vengeance for the sinnes of Azzah, to con­sume her wals, and devoure her palaces.

I will send a fire] See lect. 8. By fire in this place, as verse the 4. the lear­ned expositors doe vnderstand, not only naturall fire, but also the sword, and pestilence, and famine: quodlibet genus consumpti­onis, every kind of consumptiō, every scourge, wherewith God punisheth the wicked, be it haile, or thunder, or sicknesse, or any other of God's messengers. So large is the signification of fire in the metaphoricall vnderstanding. The doctrine is,

The fire, (whether naturall, or Metaphoricall) that is, The fire, and all other creatures, are at the LORD'S commandement, to be employed by him in the punishment of the wicked.

A truth heretofore proued vnto you, as out of other places of holy writ, so out of the story of God's visitation vpon Pha­raoh, and the Egyptians, Exod. 8, 9, and 10. chapters, whereby you knowe, that frogges, lice, flies, grashoppers, thunder, haile, lightning, murraine, botches, & sores, did instrumentally avenge God vpon man, and beasts in Egypt. I stand not now to enlarge this proofe.

The vse of this doctrine is; to teach vs, how to behaue our selues, at such times as God shal visit vs with his rod of correcti­on: how to carry our selues in all our afflictions. We must not so much look to the instrumēts as to the LORD, that smiteth by thē. [Page 147] If the fire, or water, or any other of God's creatures, shal at any time rage, and prevaile against vs, we must remember that it is God, that sendeth them, to worke his holy will vpon vs. Here he sent a fire vpon Azzah, to consume her wals, and devoure her palaces.

Here you haue my third circumstance; the circumstance of the punished: in these words; the wals of Azzah, and the palaces thereof] Azzah one of the fiue provinces, or dutchies of Pa­laestina, and a city of the same name, as I shewed you in my last lecture. The wals and palaces here mentioned, doe signifie thus much; that the city Azzah was well fortified, and beautified with sumptuous buildings? Yet must Azzah, notwithstanding the beauty of her buildings, and strength of her strong holds, be de­voured with fire. I will send a fire vpon the wall of Azzah, & it shall devoure the palaces thereof.]

The great city Azzah for all her strong wals, must shee be spoyled? The doctrine to be learned from hence, is: ‘No munition can saue that city, which God will haue destroyed.’

The reason is; because there is no strength but of God, & frō God. For what are all the munitions in the world to the great God of Heaven, and earth? Psal. 68.2. As the smoake vanisheth, so do they vanish; and as the waxe melteth before the fire, so melt they at the breath of the LORD. The munitions of Edom they faile be­fore him. Edom, the kingdome of Edom, vpon which God stret­ched the line of vanitie, and the stones of emptines, as witnesseth the Prophet Esai, cha. 34.11. It is no more a kingdome; it brin­geth forth thornes in her palaces; nettles, and thistles in her strong holds. The munitions of Edom are vanished as smoake.

The munitions of Moab, they faile before him. Moab, the kingdome of Moab, had a strong staffe, and beautifull rod, as speaketh Ier. chap. 48.17. but they are brokē. Moab is destroi­ed, his cities are burnt vp, his strong holds are gone. The muni­tions of Moab, are vanished as smoake.

The munitions of Israel faile before him. Israel, the kingdome of Israel, was God's peculiar, and shadowed vnder the wings of his protection: yet at length infected with the leprosie of sin, [Page 148] they were spoiled of their strong holds; so saith Hoseah, chap. 10.14. A tumult shall arise among the people, and all thy muniti­ons shall bee destroyed. The munitions of Israel are vanished as smoake.

The munitions of Iudah faile before him. Iudah, the kingdōe of Iudah, great amōg the nations, & a princesse amōg the pro­vinces, shee is now become tributary, as complaineth the Pro­phet, Lament. 1.1. The LORD hath destroyed Lamēt. 2.2. all the habitations of Iaacob, and hath not spared, he hath throwne downe in his wrath the strong holds of the daughter of Iudah; hee hath cast thē downe to the ground. The munitions of Iudah, are vanished as smoake. Let these few instances in the states of Edom, Moab, Israel, & Iudah, serue for proofe of my doctrine, ‘No munition can saue that city, which God will haue destroied.’

You will remēber the reason of it; because there is not strēgth, but of God, and from God.

The vse of this doctrine is, to teach vs, never to trust in anie worldly helpe, but so to vse all good meanes of our defense, that still we relie vpon the LORD for strength and successe thereby. Beloved in the LORD, we haue learned, that a horse his helpe is vaine, Psal. 33.17. that mans helpe is vaine, Psal. 60.11. that the helpe of Princes is vaine, Psalme, 146.3. that much strength is vaine, 2. Chron. 25.7. that much wealth is vaine, Psal. 49.6. that all worldly helps are vaine, Esai: 30.1. All vnder God is vanity. Wherfore now, and all other times, let our trust be only in the name of the LORD, who hath made heaven, & earth. Thus much of my first doctrine grounded vpon the thirde circumstance of this 7. verse, the circumstance of the punished, No munition can saue that city which God will haue destroyed.

Againe this overthrow of the wals of Azzah in Gods an­ger, teacheth vs thus much, ‘It is the good blessing of God vpō a kingdome, to haue wals, strong holds, munitions, fortresses, and bulwarkes, for a defense against enemies.’

The reason is, because these be the meanes, which God vsu­ally blesseth, to procure outward safety.

The vse is to teach vs carefully to prepare such against time of trouble: yet with this caution, that we rest not in them, but depend wholy vpon Gods blessing.

And here we are to poure out our soules in thankfulnes be­fore Almighty God, for blessing this our country with the strength of wals; of wals by sea, and wals by land; by sea with ships, & at land with strong-holds, castles, and fortresses; by sea, & land, with men of wisdome, and valour, to bid battle to the proudest enemy, that dare advance himselfe against vs. Con­fesse we with David, Psal. 18.2. The LORD is our rocke, our for­tresse, he that delivereth vs, our God, our strength, our shield, the horne of our salvation, and our refuge. In him we trust, and Psal. 56.11. feare not, what man can do vnto vs.

Yet further. The fire in Gods anger devouring the palaces of Azzah, teacheth vs, that, ‘God depriveth vs of a great blessing, when he taketh from vs our dwelling houses.’

This doctrine I commended to you in my eighth lecture vp­on this prophecie. The truth is experimentally made good vn­to vs, by that great commodity, or contentment, that cōmeth to every one of vs by our dwelling houses.

The vse of this doctrine is threefold. It teacheth vs, 1. to bee humbled before Almighty God, whensoever our dwelling hou­ses are taken from vs, 2. since we peaceably enioy our dwelling houses, to vse them for the furtherāce of Gods glory, 3. to praise God continually for the comfortable vse wee haue of our dwel­ling houses. Thus farre of the 7. verse. The 8. followeth.

And I wil cut of the inhabitant from Ashdod, & him that hol­deth the sccpter from Ashkelon] Ashdod & Ashkelon, were two chiefe cities of Palaestina. One of thē, as here it appeareth, was the place of residence for the chiefe ruler over that state. To both, Ashdod and Ashkelon, to the inhabitants of Ashdod, and the scepter-bearer in Ashkelon, to king, and subiect, Gods sore iudgement, even a cutting of, is here threatned.

I will cut of the inhabitant of Ashdod] Of the like iudgement in the same words you haue heard before in the 5. verse threat­ned [Page 150] to the Syrians, I will cut of the inhabitant of Bikeath-Aven, and him that holdeth the scepter out of Beth-eden. The words I then expounded at large: the briefe or summe whereof, is:

I] the LORD, IEHOVAH, will cut of] will vtterly destroy, & root out, the inhabitant] not one alone, but all, and every one of the inhabitants, of Ashdod] one of the fiue chiefe cities of the Philistines: And I will vtterly destroy, or root out, him that hol­deth the scepter] the Philistines their chiefe ruler; their King, making his residence at Ashkelon] an other of the fiue cities of Palaestina. I will cut of the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon.]

In the words I obserue, as before, three circumstances.

• 1 The punisher, the LORD; I.
• 2 The punishment, a cutting of; I will cut of.
• 3 The punished, the inhabitants of Ashdod, and the scepter bearer of Ashkelon.

By the first circumstance, (the LORD himselfe taking venge­ance into his owne hands,) you may bee remembred of a do­ctrine, often commended to you in this, and other lectures.

From al three circumstances, of the punisher, the punishment, and the punished iointly considered, we may take a profitable lesson. We see that the cutting off of the inhabitants of Ashdod, and of him that holdeth the scepter from Ashkelon, is the Lords proper worke. The lesson which we learne from hence is, ‘No calamitie or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.’

This doctrine I handled at large in my tenth Lecture. The truth of it dependeth vpon this proposition.

These were the three degrees, by which I told you, you might discerne and take notice of the act of divine providence. The [Page 151] first was gradus conservationis; the second gradus gubernatio­nis; the third was gradus ordinationis; the first degree was the degree of maintenance or preservation; the second degree was the degree of rule or gouernement; the third degree was the de­gree of ordination or direction.

The first implieth thus much, that ‘All things in generall, and every thing in particular, are by Al­mightie God sustained ordinarily in the same state of nature and naturall proprieties, wherein they were created.’

The second thus much, that ‘Almightie God for his vnlimited power governeth all things in the world, and ruleth them, pro libertate voluntatis suae, e­ven as he listeth.’

The third thus much, that ‘God of his admirable wisedome ordaineth, and setteth in order, whatsoever things in the world seeme to be most out of order: he bringeth all to his chiefly intended end; all doe make for his glory.’

In this divine ordination, three things doe concurre: consti­tutio finis, mediorum ad finem dispositio, and dispositorum directio. First God appointeth an end to every thing. Secondly hee dispo­seth the meanes vnto the end. Thirdly he directeth the meanes so disposed. From these points thus summarily rehearsed, I inferre my propounded doctrine: ‘No calamity, or miserie befalleth any one of whatsoever estate, or degree by chance, or at adventure.’

For if it be true (as true it is, and the gates of Hell shall never be able to prevaile against it,) that God by his wonderful pro­vidence maintaineth, and preserueth; ruleth, and gouerneth; or­dereth, disposeth, and directeth all things in this world, even to the very haires of our heads; it cannot be, that any calamity, or misery should befal any one of vs by advēture, by hap-hazzard, by chance, by fortune.

The Epicure in IOB, chap. 22.13. was in a grosse and fowle errour, to thinke that God walking in the circle of heauen, cannot through the darke cloudes see our misdo­ings, [Page] [...] belo­ved) so [...] God, to [...] and not [...] in the vallies; [...]. Wee may [...] better things [...] 23. Psal [...] 139. that God is everie [...] that there is no evasion from him. No corner in hell, no [...] in [...], no ca [...]e in the t [...]ppe of Carmel, no fi­shes belly in the bottome of the sea, no darke dungeō in the land of captivity, no place of any secrecie any where, is able to hide vs from the presence of God.

The least moments, and titles in the world, that you can i­magine, God his care and providence reacheth vnto: to a hand­full of [...]eale; to a cruse of [...]ile in a poore widowes house; to the falling of sp [...]r [...]wes to the grounde; to the cloathing of the grasse of the field; to the feeding of the bi [...]ds of the aire; to the calving of hindes; to the numbring of the haires of our heads, & of the teares, that trickle downe our cheekes.

Wherefore (dearely beloved in the LORD) whatsoever cala­mity or misery, hath already seized vpon vs, or shall hereafter o­vertake vs, let vs not lay it vpon blind fortune, but looke we ra­ther to the hand that striketh vs. He who is noted in my text to cut of the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon, hee it is, that for our sins bringeth vpō vs cala­mities, and miseries. Whatsoever calamities, or miseries, do mo­lest; or trouble vs, be we assured that they are Gods visitations vpō vs for our sins, & admonishments for v [...] to amend our liues.

What remaineth then, but that in time of misery, and heavi­nes, we lovingly embrace Gods hand, and kisse the rod, where­with he smiteth vs? If he smite vs with any kinde of crosse, or tribulatiō, our best way is, to turne vnto him, as with a spirit of contentment, & gladnes, because so loving a father doth chastice vs; so with a sorrowfull, and contrite heart, because we haue offē ­ded so gracious a father: and thus shall we finde comfort to our soules.

THe last time I began to expound the 8. verse: then I passed over two branches thereof; And I will cut of the inhabitant from Ashd [...]d, and him that holdeth the scepter from Ashkelon; whence consi­dering the cutting off, of king and sub­iect, from Ashdod, and Ashkelon, to be the proper worke of the Lord, I tooke this lesson, ‘No calamity or misery, befalleth any one of whatsoever estate, or degree, by chance, or at adventure.’

Now let vs proceed to the remainder of that verse.

Is not God a spirit? How thē hath he hands? The letter killeth, but the spirit give [...]h life, saith S. Paule, 2. Cor. 3.6. An ancient Augustin de Doctrina Christiana lib. 3. cap. 5. Father vpon those words adviseth vs to beware, that wee take not a figuratiue speech according to the letter; for, saith he, whē we take that which is spokē in a figure, as if it were spoken pro­perly, it is a carnall sense, Ne (que) vlla mors animae congruentius ap­pellatur; neither is there any thing more rightly called the death of the soule. If a figuratiue speech be properly taken, or if the let­ter be vrged against the spirituall meaning, that, which was spo­ken to giue life to the inward man, may subvert the faith, and [Page] enda [...] [...] [...]itted, not ad [...] [...] [...]o erre. They [...] touching his o [...] [...] daies I will [...] to erre. He tooke it literally which Christ spake in a f [...]e, touching mans rege­neration, Ioh. 3.3. Except a man be borne againe, he cannot see the kingdome of God. It caused the Disciples of Christ to erre. They tooke it literally which Christ spake in a figure, touching the exception of his Fathers will, Ioh. 4.32. I haue meat to eate, that yee knowe not of.

I hold it to be an errour of Nicephorus, and others, to take it after the letter, [...] if Paule had indeed fought vpon a theatre with Lyo [...] at Ephes [...] because he saith, [...]. Cor. 1 [...].32. that hee fought with [...] Eph [...]s [...]. For in the [...] and some Ruinold. Idol. 2.6.6. [...] of this age, he spake it [...] to design [...] [...] ­dered assembly [...] vpō the com [...] of the silver smith [...] for d [...]fence of g [...]as Di [...].

I am assured it is an errour of all the Papists, to take it after the letter, which Christ spake, Matth. 26.26. This is my body. There is a figure in the speech. For in all sacraments, there is a great difference betweene the signes, and the things signified. The signes are visible, the things invisible: the signes earthly, the things heavenly: the signes corruptible the things immortal: the signes co [...]porall, the things spirituall and as a reverend D ^r. BILION. B of Win­chester of Christian Subiection p [...]r 4. pag. 577 edit. Lōd in 8, 1586. Father speaketh in the person of Theophilus, the signes are one thing, the truth is not the same, but another thing; and even by plaine Arithmeticke, they be two things, and not one. This is my body. There is a figure in the speech. He calls the bread his body, by way of signification, by way of similitude, by way of representa­tion, after the manner of Sacraments, in a signe, not according to the letter, but in a spirituall and mysticall vnderstanding, and if you respect the precise speech; improperly, and figuratiuely. I wil not hold you with other like instances. These few already spo­ken [Page 155] of [...] serue, to make it pl [...]i [...], that the [...] [...]d [...]tting of a T [...] or Fig [...]re there, where in gr [...]t reason it ought to be ad­mitted, is a cause of errour.

I haue giuen this note in this place (beloued) because the phrase here vsed in the person of the everliuing God, ( I will turne my hand to Ekron) being spirit and life, hath been by some mistaken, and applied to a carnall sense. From hence a [...] from o­ther places of holy Scripture, in which other the members of mans body are ascribed vnto God; as the Psal. 27.8. face, the Deut. 8.3. mouth, the 2. Kin. 19.16. eares, Ibid. & Zach. 4.10. eyes, 1. Kin. 8 42. armes, Matth. 5 35. & 22.44. feet, and some other; Tertullian liuing neere vnto the Apostles time, was bold to conclude, that God is a BODY. This his erroneous, and false opinion, died not with him. It was on foot many a yeare after him in the time of Arius, patronised by those Hereticks, which by Epiphanius are called Audiani, and by Augustine, Augustin. de haeres. cap 50. Vadianis after whom also it was egerly maint [...]ined by certaine Monkes of Egypt, who were there vpon called Anthropomorphita. But all these are dead & gone; their monstrous errour lies buried with them. There is no man of any knowledge now a daies so blinded, as to fall in­to errour with them.

It is an axiome in divinitie: Quaecun (que) de Deo corporaliter di­cūtur, dicta sunt symbolicè: whatsoever is spoken of God bodily, that same must be vnderstood figuratiuely. Bellarmine saith as much, lib. 2. de imag. sanct. cap. 8. Membra, quae tribuuntur Deo in Scripturâ, metaphoricè esse accipienda, that those members, which the Scripture assigneth vnto God, are to bee taken in a Metaphor. Thus farre we are yours, Bellarmine. We maintaine with you, that the members attributed vnto God in holy Scrip­ture, are to be takē figuratiuely. But you build herevpon chaffe, and stubble. Should we doe the like, it could never abide the tryall of the fire.

To proue a non licet, to be your licet: Licere pingere imaginē Dei patris in formâ hominis senis, to proue it to bee lawfull to re­present God the Father by the image of an old man, you drawe an argument from those places of Scripture, which doe attri­bute vnto God bodily members. Your conclusion is by way of [Page 156] question. The Scripture in words attributeth vnto God all man's members; while it saith, that he stands, he sits, he walkes; and na­meth his head, his feet, his armes; & giueth to him, a seat, a throne, a footstoole: therefore why cannot a picture bee made to represent God? Why not an image in the shape of man? Why? It is easily an­swered.

Because every such picture, or image, or stocke (call it as you will) is censured by Ieremie, to be a doctrine of vanitie, chap. 10.8. by Zacharie, to be a speaker of vanity, chap. 10.2. by Habak­kuk, to be a teacher of lies, chap. 2.18. and Gods expresse com­mandemēt is against it, Deut. 4.16. You shall not make you a gra­uen image, or representatiō of any figure. A reason of this prohi­bition is adioined, vers. 12. and 15. by which it is manifest, that God simply, and absolutely, forbiddeth any image at all to bee made of himselfe: For yee saw no similitude in the day, that the LORD spake vnto you in Horeb out of the middest of the fire; yee saw no similitude, only yee heard a voice.

The Prophet Esai is plentiful in this demonstration, to shew how vnseemly, and absurd it is, to Rom. 1.25. turne the truth of God into a lie, as they doe, who forsake the blessed Creator to worship the creature: to turne the Maiestie of God invisible, into a picture of visible man: to vers. 23. turne the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose is in the 40. chap­ter of his prophecie, and the 18. verse. To whom will yee liken God? or what similitude will yee set vp vnto him? the workeman melteth an image; the goldsmith beats it out in gold, or silver plates: the poore, (see now the rage, fury, & madnesse of idola­ters, though they haue not, wherewith to suffice their own ne­cessities, they will defraud themselues to serue their idols) the poore chooseth out a tree, that will not rot, for an oblation, & puts it to a cunning workeman to prepare an image, that cannot be mo­ved.

The like expostulation the same Prophet ascribeth to God himselfe, chap. 46.5. To whom will yee make me like, or make me equall, or cōpare me, that I should be like him? They draw gold out [Page 157] of the bagge; & weigh silver in the ballance, & hire a goldsmith to make a God of it: and they bow downe, and worship it: they beare it vpon their shoulders, they carry him, & set him in his place; so doth he stand, and cannot remoue from his place.

Remēber this, and be ashamed, ô yee Idolaters. Esai 40.21. Know ye no­thing? haue yee not heard it? hath it not beene told you from the be­ginning? haue yee not vnderstood it by the foundation of the earth? God sitteth vpon the circle of the earth, and beholdeth the inhabi­ters thereof, as grashoppers, he stretcheth out the heavens as a cur­taine, and spreads them out, as a tent to dwell in. He Esai 40.12. measures the waters in his fist, counts heavē with his span, comprehends the dust of the earth in a measure, weighes the mountaines in a weight, and the hils in a ballance. God incorporeall, invisible, spirituall, pas­sing al measure; there is nothing Esai 46.9. like vnto him. No thing. And therefore (O Idolaters) not your old mans image.

For the truth of your antecedent, we stand on your side. It's very true: the Scripture in expresse wordes attributeth vnto God many the members, and offices of mans body. It saith of him, that he stands, he sits, he walkes: it nameth his head, his feet, his armes; it giues him a seate, a throne, a footstoole: but all these, and other like bodily offices, parts, and members, being spoken of, as belonging vnto God, must be vnderstood figuratiuely.

It hath pleased the spirit of wisdome to deale with vs [...], to fit the holy Scriptures to our weake capacities: to vse knowne, familiar, and sensible tearmes, thereby to raise vp our conceipts to some knowledge of the everliving God. In this regard by the wisdome of the same spirit, among many o­ther members, Hands, are also ascribed vnto God, and that in many places; yet not in every place to one, and the same sense, and vnderstanding.

It's noted by the Cent. 13. cap. 4. Magdeburgenses out of Innocentius, that the hand of God doth beare divers offices among vs: officia cre­atoris, largientis, protegentis, minantis: the offices of a Creator, liberall giver, protector, and threatner, Hands are ascribed vn­to God, sometime to shew, that he is the Creator of all things, as, Psal. 119.73. Thy hands haue made me, & fashioned me: some­time [Page 158] to shew his liberality to all living things, as Psal. 145.16. Thou openest thy hand and fillest all things living of thy good plea­sure: sometime to shew the care, he hath to protect, and defend the faithfull, as Esai. 49.2. Ʋnder the shadow of his hand hath hee hid me: and sometime to shew his readines to be avenged vpon the wicked, as Esai. 10.4. His hand is stretched out still. But these, and all other the significations of the hand of God, I re­duce to two heads: to the loue of God, and his displeasure: vnder them comprehending all their consequents, and effects.

That the hand of God betokeneth sometime his loue, & the benefits redounding thence to man, mans being, and his well-being, may easily be proved. In the second chapter of the book of Iudges, ver. 15. we read that the Lords hand was against the Is­raelites for evill: the collection thence may be, that the Lords hand is sometime toward some for good. It's made plaine out of Nehem. 2.8. where the Prophet, to shew how ready Artaxerxes was to do him pleasure, saith; the king gaue me according to the good hand of my God vpon me. I might by many like instances out of holy Scripture giue strength to this position; but it may seeme to be a needlesse labour. Therefore I proceed.

Now that the hand of God should betoken his displeasure, & the effects thereof, may be proved as easily. When the Israelites forsaking God betooke themselues to serue Baalim, the hand of the LORD was sore against thē, Iudg. 2.15. the Lords hād; that is, his iudgement, punishment, and revengement was sore vpon them: the wrath of the LORD was hote against them: he deli­vered them into the the hands of the spoilers: they were spoiled sold to their enemies, and sore punished.

When the Philistines, had brought the arke of God into the house of Dagon, the hand of the LORD was heavy vpon them, 1. Sam. 5.6. the Lords hand, that is, his iudgement, punishment, & revengement was heavy vpon them. Psal. 78.64, 65. The LORD awaked as one out of sleepe, and like a gyant refreshed with wine, he smote his ene­mies with Emerods, and put them to a perpetuall shame. Of like signification is the phrase in my text: I will turne my hand to E­kron: my hand shall be sore against Ekron; I will come against [Page 159] Ekron in Iudgement; I will punish Ekron, I will take vengeance on Ekron.

I will turne my hand] Sometime this phrase betokeneth the good grace, and favour of God, as Zach. 13.7. I will turne my hand vpon my little ones. My little ones, (when the shephearde shall be smitten, and the sheepe scattered,) I will recover with my hand, and preserue them for ever: I will gather them toge­ther, I will comfort them, I wil defend them: rursus ad pastorem, et praeceptorem suum reducam, saith Ribera: though they be scat­tered, I will bring them backe againe to their owne shepheard, and master. There, you see, Gods turning of his hand vpon his little ones, is for good.

Here it's otherwise. God turneth his hand to Ekron for evill. This is averred and iustified by the infallible predictions of o­ther Prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephani, chap. 2.4. saith, that Ekron shall bee rooted vp. Ieremy, chap. 25.20. takes the cup of the wine of Gods indignation, and giues it Ekron to drinke, to make Ekron like her neighbour countries, even desolate, an astonishment, a h [...]ssing, & a curse. So great is Ekrons calamity, threatned in these words of my text; I will turne my hand to Ekron.

Ekron] Will you know what this Ekron was? You shall find in the booke of Ioshua, chap. 13.3. that it was a dukedome in the land of the Philistines, and 1. Sam. 6.16. that there was in this dukedome, a city of the same name; no base city, but a princes seate; able at one time to giue entertainement to fiue princes. Against both, city, & dukedome, Gods hand was stretched out. I will turne my hand to Ekron. Will God smite Ekron, both city and dukedome? We may take from hence this lesson.

The reason is: because there is no place to fly vnto from his presence: None. No corner in Hell, no mansion in Heaven, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captivity, no place of any fecrecie any where can hide vs from the presence of God. Wit­nesse [Page 160] two holy Prophets, David, and Amos. The one, Psal. 139. the other, chap. 9. You haue the reason of my doctrine: the vses follow.

Is it true? Is there no safe being in city, or country, from the hād of God, when he is disposed to punish? One vse hereof is, to teach vs to take patiently whatsoever afflictions shall befall vs. Affli­ctions I cal, whatsoever is any way opposite to humane nature; such as are the temptations of the flesh, the world, and the De­vill: the diseases of the body, an infortunate husband, or wife, rebellious children, vnthankfull friends, losse of goods, reproa­ches, sclanders, warre, pestilence, famine, imprisonment, death, every crosse, & passion, bodily, or ghostly, proper to our selues, or appertaining to such as are of our bloud, private or publike, secret or manifest, either by our owne deserts gotten, or other­wise imposed vpon vs.

All, and every of these, true Christians will patiently vnder­goe. For they with their sharp sighted eie of faith, doe clearelie see the Hand of God in every of their molestations: and in great contentment they take vp the words of patient Iob, chap. 2.10. Shall we receiue good at the hand of God, and not receiue evill?

Here let every afflicted soule examine it selfe, how it is affe­cted with the affliction, vnder which i [...] groaneth. If you esteem of your afflictions, as of God his fatherly chastisements, and so endure them, blessed are yee: Of this blessednes S. Iames, chap. 1.12. doth assure you: Blessed is the man, that endureth tentatiō: for when he is tryed, he shall receiue the crowne of life, which the LORD hath promised to them, that loue him.

Againe; is it true? Is there no safe being in citie, or country, frō the hand of God, when he is disposed to punish? A second vse of this doctrine is, to admonish vs, that we labour aboue al things to obtaine Gods favour, and to abide in it: so shall we bee safe from the feare of evill.

Now for the obtaining of Gods favour, wee must doe foure things. We must 1. Humble our selues before God; 2. Beleeue in Christ; 3. Repent of our sinnes; 4. Performe new obedience vnto God.

The time will not suffer me to enlarge these points. Humili­ation, faith in Christ, repentance, and a new life; these foure wil be vnto you, as Iacobs ladder was vnto the Angels. Of that lad­der you may read, Gen. 28.12. that it stood vpon the earth; the top of it did reach to heaven, and the Angels of God went vp it. So may you, by these foure, Humiliation, faith, repentance, and newnesse of life, as it were by so many steps, and rounds of a lad­der, clime vp to heaven.

Here you haue no continuing citie; you are but strangers, & pilgrims on the earth; your countrey is aboue, the Celestiall Ierusalem: there let your hearts be. As for the afflictions, vexa­tions, tribulations, miseries, and crosses, wherewith this mor­tall life of your is seasoned, let them be your ioy. They are sure pledges of Gods loue vnto you. Even so saith the Spirit, Hebr. 12.6. Whom the LORD loueth, he chastneth, and he scourgeth e­very sonne, that he receiueth.

Thirdly is it true? Is there no safe being in city, or country from the hand of God, when he is disposed to punish? A third vse of this doctrine is, for the terrour of such, as lie wallowing in the fil­thinesse of their sinnes. Many there are, wicked wretches, who, if God shall for a time deferre the punishments due vnto their sinnes, are ready to thinke, that God takes no notice of their sinnes. These say in their heart, there is no God.

Against these is made that challenge, Psal. 50.21. I held my tongue, and thou thoughtest me like thy selfe. I] the LORD, who see the secrets of all hearts, I held my tongue] I did not by my iudgements punish thee for the wickednesse of thy steps; I held my tongue, & thou thoughtest me like thy selfe] thou thoughtest I took pleasure in wickednes, as thou doest; but thou shalt find, and feele the contrary.

Strange are the effects wrought in the wicked by the mer­cies, and long suffering of God; thereby they grow worse and worse, obdurate, and hardned in their sinnes. Yet let them bee advised: for the day will come, and it comes apace, wherein they shal feele the heavinesse of that hand, which here was tur­ned against Ekron: I will turne my hand to Ekron. It followeth.

The Philistines had their beginning frō Castuchim, a grand­child of Ch [...], the accursed issue of Noah, as appeareth, Genes. 10.14. They were seated in a part of the land of Canaan; the west part, that which bordereth vpon the great Sea, the Sea cō ­monly called the Mediterranean. Their country was called by Ptolemee, and others, Palaestina, and by the Greekes, Phoenicia. It was a part of that coūtry, which once was called Terra pro­missionis, the land of promise; but now Terra sancta, the Holy land.

The inhabitants in our Prophets time, were professed ene­mies to Almightie God, and his beloued Israel. They thought themselues safe from ruine through the strength of their fiue dukedomes; Azzah, Ashdod, Ashkelon, Gath, and Ekron. But vaine and foolish, are the thoughts, which possesse the wicked. When the God of all truth shall giue his word for a matter, shal man presume to doubt of the event? Here God sets his word vp­on it, that there shall be an vtter overthrowe, not only of Az­zah, Ashdod, Ashkelon, and Ekron, but of Gath also, and all the villages belonging therevnto: for the remnant of the Philistines shall perish, saith the LORD God.

This is the conclusion of this prophecie, and it redoubleth its authoritie, and credite. Authoritie and credite sufficient, it hath from its very front, verse the 6. Thus saith the LORD: it's here redoubled; saith the LORD God.

Saith the LORD God] hath the LORD God said it, and Num. 23.19. shall he not doe it? hath he spoken it, and shall he not accomplish it? The LORD, IEHOVAH, the strength of Israel, is not as man, that he should lie, nor as the sonne of man, that hee should re­pent. All his words, yea all the titles of his words, are Yea, and Amen. Matth. 5.18. Heaven and earth shall perish, before one iot, or one title of his word shall escape vnfulfilled, Dominus IEHOVIH, the LORD hath said it, that the remnant of the Philistines shall perish. Out of doubt then must it come to passe. And so is it.

The first blow, which the Philistines receaued towards their [Page 163] overthrow after this prophecie, was giuen them aboue three-score yeares after by Ezechias, that good King of Iudah, of whō the Prophet Esai, chap. 14.29. foretelleth the Philistines, that he should be vnto them as a cockatrice, and a fiery flying serpent. This Ezechias smote the Philistines vnto Azzah, and the coasts thereof, from the watch tower vnto the defensed ci­ty. This is plaine, 2. King 18.8.

A second blow was given by Tartan, one of the captaines of Sennacherib, or Sargon, King of Assyria, who came vp against Ashdod, and tooke it. This is plaine, Esai 20.1.

A third blow was giuen them by Pharaoh Neco: & he smote Azzah, Ashkelon, and other places. This is it which the Pro­phet Ieremie saith, chap. 47.5. Baldnesse is come vpon Azzah, Ashkelon is cut vp, with the rest of their valleys. In a word; God hath from time to time raised vp his men of warre, in due time to extirpate, and rase out the Philistines from the face of the earth, that according to the tenour of this prophecie, there might be no remnant of them.

The remnant of the Philistines shall perish] Here may wee ob­serue a difference in Gods punishments; he punisheth the repro­bate, and he punisheth his elect: but differently: the reprobate to their vtter excision, & extirpatiō; not so the elect. For of them, there is vpon the earth evermore a remnant, that shall be saved: as it's intimated by the Prophet Esai, cha. 1.9. Except the LORD of hoasts had reserved vnto vs, even a small remnant, wee shoulde haue beene as Sodom, and like vnto Gomorah. You see a rem­nant reserved, though a small one. Yea sometimes there is a re­servation of so small a remnant, as is scarsly visible. As in the daies of Eliah, who knew of none, but himselfe. I only am left, saith he, 1. King. 19.14. Yet God tels him, in the 18. verse, of sea­ven thousand in Israel, which never bowed their knees to Baal. Hi­therto belongeth that, Ioel. 2.32. In mount Sion, & in Ierusalem shall be deliverance, as the LORD hath said, and in the remnant, whom the LORD shall call.

Ierem. 25.34.Howle yee wicked, and cry, and wallow your selues in the ashes, for your daies of dispersion, and slaughter are accompli­shed, [Page 164] and yee shall fall like the Philistines, every mothers childe of you: the Ierem. 46.10. sword shal devoure you: it shal be satiate, & made drunke with your bloud, there shall not be a rēnant of you left.

But you, the elect and chosen children of God, your Father, take vnto you Esai. 61.3. beauty for ashes, the oile of ioy for mourning, the garment of gladnes for the spirit of heavines; reioice yee, & bee glad together. Let the prince of darknes, and all the powers of hell, assisted with the innumerable company of his wicked vas­sals vpon the earth, ioine together to worke your overthrow, they shall not effect it. For God, even your God, will reserue vnto himselfe a remnant.

This remnāt, is the chaste Spouse of Christ, the holy Catholicke Church, enriched from aboue with all manner of benedictions. Extra cum nulla est salus; whosoever hath not her for his Mo­ther, shall never haue God for his Father. Of this remnant, and Catholicke Church, notwithstanding the challenge of Romish Idolaters, we (beloved) are sound, and liuely members. Happie are the eies, which see, that we see, and enioy the presence of him, whom we adore: happy are the eares, that heare, what wee heare, and the hearts, which are partakers of our instructions. No nation vnder heaven hath a God so potent, so loving, so neere to them, which worship him, as we of this Iland haue.

The many and bloudy practises of that great Antichrist of Rome, so often set on foot against vs, and still defeated, are so many evidences, that our soules are most precious in the sight of God. He, he alone hath delivered vs out of the Lyons iaw, to be a holy remnant vnto himselfe. Now what shall we render vnto the LORD for so great a blessing? We wil take vp the cup of salvation, and call vpon his name.

THis blessed Prophet Amos, sent from God in embassage to the ten revolted tribes, doth first thūder out Gods iudg­ments against neighbour countries; the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he doth for certaine reasons, gi­ven in my sixt lecture: that he might be the more patiently heard of his country men, the Israelites: that they might haue no cause, to thinke much, if God should at any time lay his rod vpon them; & that they might the more stande in awe of the wordes of this pro­phecie.

When they should heare of such heavy iudgements to light vpon their neighbours, they could not, but enter into a consi­deration of their owne estate; & thus reason within thēselues. Is it true, which this Amos saith? Will the LORD bring such heavy iudgements vpon the Syrians, Philistines, Tyrians, and o­ther of our neighbours? In what a fearefull estate are wee in then? They seely people never knew the will of God; and yet must they be so severely punished? How then shall we escape, who knowing God's holy will haue contemned it?

Of the [...] the Syrians, and Phi­listines, you haue [...] lectures. Now in the third place do foll [...] the Tyrians, ver. 9. and 10.

For three transgressions of Tyrus, &c. These wordes contai­ning a burden some prophecy against Tyrus, I divide into two parts.

• 1 A preface, Thus saith the LORD.
• 2 A prophecy, For three transgressions of Tyrus, &c.

In the prophecie I obserue 4. parts.

• 1 A generall accusation of the Tyrians: For three trās­gressions of Tyrus, and for foure.
• 2 The Lords protestation against them: I wil not turne to it.
• 3 The declaration of that grievous sin, by which they so highly offended. This sin was the sin of vnmerci­fulnes, and cruelty, expressed in two branches.
  • 1 They shut the whole captivity in Edom.
  • 2 They remembred not the brotherly covenant.
• 4 The description of the punishment to befall them for their sinne, in the 10. verse. Therefore will I sende a fire vpon the wals of Tyrus, and it shall devoure the palaces thereof.

The preface giues credit vnto the prophecie, and is a warrāt for the truth of it. Thus saith the LORD] The LORD, IEHOVAH, whose throne is the heaven of heavens: and the sea his floore to walke in; and the earth his footstoole to tread vpon: who hath a chaire in the conscience, and sitteth in the heart of man, & pos­sesseth his most secret reines, and divideth betwixt the flesh and the skin, and shaketh his inmost powers, as the thunder shaketh the wildernes of Cades. This LORD, IEHOVAH, so mighty, so powerfull, shall he say a thing, and shal he not do it? shall be speake it, and shall he not accomplish it? The LORD, IEHOVAH. the strength of Israel is not as mā, that he should lie, nor as the son of man, that he should repent. All his words, yea all the ti­tles of all his words, are Yea, and Amen. Heaven and earth shall perish, before one iote, or one title of his word shall escape vn­fulfilled.

Thus saith the LORD] Out of doubt then must it come to passe. And because it is the LORD, that speaketh, it is required of vs, that we harken to him with reverēce. Thus briefly of the Preface; whereof I haue more largely spoken in two former le­ctures, my sixth, and twelfth lectures vpon the thirde, and sixt verses of this chapter. In which, these very words are prefixed for a Preface to two prophecies; the one against the Syrians, the other against the Philistines. I proceed to the present pro­phecie against the Tyrians. It's much like the two former, both for words and matter. In regard whereof I shal be short in ma­ny of my notes.

For three transgressions of Tyrus, & for foure] Here is nothing new, but the name of Tyrus. This Tyrus is called in the Hebrew text [...] * Tzor: whence came the name Sar, and Sarra in Ennius, Poenos Sarrâ oriundos; he notes the Carthaginians to haue their beginning from Sarra, which is Tyrus. Tyrus was a very anci­ent city; it was saith Drusius, Ʋetustissimarum vrbium parens, as it were, the mother of very old cities. Plinie nat. hist. lib. 5. cap. 19. saith, that out of Tyrus came the founders, and first inhabi­ters, not only of Carthage, but also of Leptis, Vtica, and Gades, the city well knowne to our moderne navigators by the name of Calis Malis, and of late yeares conquered by some wor­thies of our English nation.

The ancient glorie of this citie Tyrus, is blazed abroad to the whole world, by Ezechiel chap. 27. Glorious was Tyrus: 1. for her situation, 2 for her riches; 3. for the frame, and beauty of her buildings; 4. for her shipping; 5. for her power in martiall affaires; 6. for her marchandising; 7. for her great esteeme, and report with forraine nations. The Prophet Esai in like sort bla­zeth out her glory, chap. 23.7; 8. Hee saith of her: that her anti­quitie is of ancient daies; that she is the crowne of the Sea; that her merchants are Princes, and her chapmen the nobles of the world. So glorious a city was this Tyrus.

Here shee is accused of disloyaltie to the God of heauen, in the very same words, wherein Damascus, and Azzah, are for­merly [Page 168] accused: Damascus, vers. 3. and Azzah, vers. the 6. For three transgressions of Tyrus, and for foure] And the Lords pro­testation vpon this accusation is the same, I will not turne to it] It is as if the LORD had thus said: If the inhabitants of Tyrus had offended but once, or a second time, I should haue beene favourable to them, and would haue recalled them into the right way, that so they might be converted, and escape my pu­nishments: but now, for as much as they doe daily heape trans­gression vpon transgression, and make no end of sinning, I haue hardned my face against them, and will not suffer them to bee converted, but indurate and obstinate, as they are, I will vtter­ly destroy them.

Albertus Magnus vnderstandeth by these three transgres­sions, three sorts of sinnes; peccatum in voluntate, peccatum in consensu; peccatum in opere: sin in will, sin in consent, and sin in a­ction: and by the fourth transgression he vnderstandeth, cordis indurationem, induration, and hardnes of heart; which he defi­neth to be pertinaciam per [...]acendi in peccato, a pertinacie, or stubborne resolution to persevere in same, wherein the sinner lyeth wallowing, voide of shame, and all liking of good­nesse.

I doe rather approue Wincklemans iudgement, who by these three, and foure transgressions of Tyrus, vnderstandeth pride, dis­daine, luxuriousnes of meates and drinkes, costlinesse of garments, wanton lusts, and other like sins, incident to marte townes, and townes of great trade. That such were the sinnes of Tyrus, wit­nesse that her sharpe, and grievous reprehension, Ezech. 28.

For these three and foure, many transgressions and sinnes, the LORD protesteth against Tyrus, I will not turne to it: I will take no pity on them; but will doe vnto them according to their workes. For three transgressions of Tyrus and foure, &c.] Here are you to be remembred of a doctrine more then once, hereto­fore commended to your Christian considerations.

God is of pure eies, and beholdeth not iniquity: He hath [Page 169] laid righteousnes to the rule, and weighed his iustice in a bal­lance. The sentence is passed forth, & must stand vncontroule­able, even as long as sun and moone: Tribulation and anguish vpon every soule that doth evil. The soule that sinneth, it shalbe punished. God makes it good by an oath, Deut. 32.41. That he will whet his glitering sword, and his hand shall take holde on iudgement to execute vengeance for sin. His soule hateth and abhorreth sin; his law curseth and condemneth sin; his hande smiteth and scourgeth sin. Sin was his motiue to cast down an­gels into Hell; to thrust Adam out of Paradise; to turne cities into ashes; to ruinate nations; to tormēt his own bowels in the similitude of sinfull flesh. Because of sinne hee drowned the old world, and because of sinne ere long will burne this. Thus doe many sinnes plucke downe from Heauen the most certaine wrath, and vengeance of God vpon the sinners.

One vse of this doctrine was; to teach vs heedfulnesse in all our waies, that wee doe not by our many sinnes provoke Al­mightie God to high displeasure.

A second vse was; to moue vs to a serious contemplation of the wonderfull patience of Almightie God, who did so graci­ously forbeare these Tyrians, till by three and foure transgressi­ons, by their many sinnes, they had provoked him to indignati­on. These things I haue heretofore laboured to lay vnto your hearts.

Now followeth the third part of this prophecie, wherein you haue the declaration of that grievous sinne, by which the Tyrians so highly offended: the sinne of vnmercifulnesse, and cruelty; expressed in two branches.

• 1 They shut vp the whole captivitie in Edom.
• 2 They remembred not the brotherly covenant.

1 They shut vp the whole captivitie in Edom] The expositi­on of these wordes I haue formerly delivered vnto you in my twelfth lecture, & my meditations vpon the 6. verse. There the Philistines are condemned for carrying away prisoners the whole captivitie, to shut them vp in Edom: and here are the Tyrians condemned, for shutting the whole captivitie in Edom. The sin [Page 170] seemeth to be the same in both; the Philistines, and the Tyrians. Both did shut vp the whole captivitie in Edom; that is, as Ioel chap. 3.6. speaketh; they both did sell away the children of Iu­dah, and the children of Ierusalem vnto the Grecians, that they might send them farre from their borders. God his peculiar inhe­ritance, his owne seed, and servants, the children of Iudah, and Ierusalem, were by the cruell, and hard-hearted Philistines, and Tyrians, mancipated, and sold away for bondslaues to the Gre­cians, dwelling farre of, that with them they might liue in per­petuall servitude, and slaverie, without all hope of libertie, or redemption.

Arias Montanus noteth a difference betwixt that sinne of the Philistines, and this of the Tyrians. The Philistines carried away prisoners the whole captivitie, to shut them vp in Edom. They did, as they thought, but what they might doe lawfully, by the law of nations. The Iewes were their captiues, and priso­ners, conquered by a strong hand in open hostilitie, and for this respect they shut them vp in Edom; they sold them to the Greci­ans, to be by them transported to the Idumaeans. But these Ty­rians had no such pretēse of excuse. They did not with a strong hand, in open hostilitie, conquer the Iewes, and so take them pri­soners, but did surprise them by deceit, and treacherie, as they lay at Tyrus for trafficke, and entercourse of marchandise, & thus surprised they shut them vp in Edom; they sold them to the Gre­cians, to bee by them transported to the Idumaeans, farre from their owne country, even to Italie. For it is a constant tradition in all Hebrew histories, that a great part of the Italian nation, specially those that dwelt at Rome, had their beginning from the Idumaeans. But I will not prosecute this opinion.

They shut the whole captivitie in Edom] They spared not, ei­ther women, or children, or the aged; they tooke no pitie, no cō ­passion, vpon either sexe, or age; but all of all sorts, male and fe­male, young and old, a whole and perfect captivitie, they delivered vp into the hands of the Edomites. The Edomites were the po­sterity of Esau, who was named Edom, as the Israelites were the posterity of Iacob, who was named Israel. Esau pursued Iacob [Page 171] with a deadly hate: so did the posteritie of Esau, the posteritie of Iacob. The Edomites were evermore most maliciously bent against the Israelites.

Now behold the foulnesse of this sinne, wherewith the Ty­rians are here charged. It was the sin of crueltie in a very high degree. It is a cruel deed to detaine any one vnlawfully from re­turning into his natiue country: but him that is so detained, to sell away for a bondslaue to his mortallest enimie, this a crueltie, then which there cannot be a greater. Such was the sinne of these Tyrians. They sold the Iewes, Iacobs posteritie, and God his servants, to their professed enimies, the Edomites, with this poli­cie, that being carried farre frō their owne country, they might liue in eternall slaverie, and bondage, without hope ever to re­turne home againe.

They shut the whole captivitie in Edom] The Tyrians are here disproued, for delivering vp Gods inheritance, a beleeuing na­tion, into the hands of profane Edomites. And it may remember you of a lesson, heretofore commended to your Christian con­siderations.

It is not lawfull to commit the children of beleeuers into the hands of infidels.

The reason is, that they bee not withdrawne from their holy faith, religious worship, and service of God.

1 This doctrine serueth for our instruction. It teacheth vs, so to loue the soules of the righteous seed, that wee leaue them not resident, among infidels, Atheists, Papists, or other profane wretches, but rather that to our owne cost, and labour, wee re­deeme them out of the Divels tyrannie.

2 It serueth for the reproofe of such, as doe bind and put their childrē (the fruit of their bodies, which they ought to cō ­secrate vnto the LORD) into the education of open enimies to the gospell of Christ; most blasphemous, and abominable A­theists, or most blind, and superstitious Papists.

3 Sith it is not lawfull to commit the children of belee­vers into the hands of infidels, for the reason aboue specified, that they bee not withdrawne from their holy faith, religious [Page 172] worship, and true service of God: then neither is it lawfull for vs to keepe away, or send away our servants from the service of God.

Let no man say vnto me, such a mans servant, and such a mans, are employed in temporall affaires at the time of divine service, and why should not mine be likewise? (Dearely belo­ved) a good Christians part is, to be of like resolution with Io­shuah, chap. 24.15. Howsoever all the world besides shall be af­fected in this busines, yet to resolue for himselfe and his familie, as Ioshuah did for his; I and my house will serue the LORD. I doe but touch these points, because I haue heretofore in this place more at large insisted vpon them.

Now followeth the second branch expressing the sin of the Tyrians, their sinne of vnmercifulnesse, and crueltie.

For this time I note that men may be called brethren six mā ner of waies. 1. By nature, as Iacob and Esau. 2. By kindred, affi­nitie, or alliance, as Abraham and Lot. 3. By nation, or country, as all Iewes. 4. By religion, as al Christians. 5. By friendship, as So­lomon, and Hiram, King of Tyre. 6. By calamitie, or miserie, as many poore distressed people, who haue not wherwith to sup­port their weake natures.

The covenant of brethren here mentioned, some doe referre to that league of amitie, which was concluded betweene King Solomon, & Hiram, King of Tyre, recorded, 1. King. 5.12. Some doe properly vnderstand these words, to signifie that naturall league, which should haue beene betweene Iacob and Esau, naturall brethren, and their posteritie in lineall descent, the Iewes, Israelites, and Edomites. Vnderstand it which way you will: the Tyrians were both wayes blameable. First they remem­bred not the covenant, made betweene their King, K. Hiram, & King Solomon. Secondly they remembred not the couenant, made by nature betweene the Iewes, Israelites, and Edomites, breth­ren lineally descended from two naturall brethren, Iacob, and Esau. From both expositions ariseth profitable doctrine.

First, is Almighty God here displeased with the Tyrians, be­cause [Page 173] they did ill intreate the Iewes, and Israelites, not remem­bring the ancient covenant betweene Hiram, their King, & So­lomon, King of Israel? Hence we may take this lesson, ‘Ancient leagues are not rashly to bee violated.’

[...], breakers of leagues, truces, and covenants, are, Rom. 1.31. ranked among such, whom God in his secret iudgement hath given vp [...], to a reprobate sense. Foederum tu­tor, & vindex Deus est; God is, as it were, a tutor, or protector of leagues, and severely revengeth himselfe vpon the breakers of them.

The Gentiles of old by the light of nature did acknowledge as much; and fearefull examples in all ages do proue as much. I will instance, but in few. Ioshuah made a league with the Gibeo­nites, and sware that he would suffer them to liue, Iosh. 9.15. long after, Saule, and his bloody house slew some of them. Hereat was the wrath of the LORD kindled, and for this cause he pu­nished the people with three yeares famine, and was not appea­sed with the land, till seaven of Saules sonnes were delivered vp into the hands of the Gibeonites, to be hanged vp in Gibeah, 2. Sam. 21.1.

Zedechiah, king of Iudah, made a covenant with Nabuchodo­nosor, king of Babel, & sware 2. Kings 24.17. & 2. Chr. 36.13. & Ierem. 52.2 subiectiō to him. But Zedechiah notwithstanding his oath, tooke part with the kings of the E­gyptians, Idumaeans, Moabites, Ammonites, and Tyrus against Nabuchodonosor, what followeth this breach of his oath and co­venant? Even vtter ruine to himselfe, his kingdome, the city of Ierusalem, and the glorious temple there, 2. Chron. 36.17.

Ʋladislaus, King of Poland, and Hungary, concluded a peace for ten yeares with Sultan Amurath, the sixt king of the Turks. Vladislaus tooke his oath vpon the holy Evangelists, and Amu­rath his, (by his embassadors) vpon their Turkish Alcorā. Knolles Hist Turc. p. 289. This was the most honorable peace, that every Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it beene with like sincerity kept, as it vvas with solemnity confirmed. Vladislaus pag. 292. absolved from his oath by Cardinal Iulianus the Popes Legate, and agent in Hungary, [Page 174] breaketh the concluded peace, & pag. 297. invadeth a fresh the Turkes dominions. The Turke ioines battle with him at pag. 297. Varna in Bul­garia; and beholding the picture of the crucifixe in the displai­ed ensignes of the Christians, pluckes out of his bosome, that writing, wherein the late league betweene him, and Vladislaus, was comprised; & holding it vp in his hād with his eies cast vp to heaven, saith: Behold, thou crucified Christ; this is the league, thy Christians in thy name made with me, which they haue without cause violated. Now if thou be a God, as they say thou art, and as we dreame, revenge the wrong now done vnto thy name, and me; & shew thy power vpon thy periurious people, who in their deeds denie thee, their God. What followed herevpon? The victorie was the Turkes. Ʋladislaus lost his life there, & eleven thousand Chri­stians besides. The successe of this great & bloudy battle of Var­na, fought the 10. of November 1444. doth it not plainly shew, that God cannot away with league-breakers?

These few instances of Saul, Zedechiah, and Vladislaus may suffice for the clearing of my propounded doctrine, ‘Ancient leagues are not rashly to be violated.’

The vse of this doctrine is, to admonish all subiects to bee very respectiue, and mindful of that league, & covenant, which they haue by their solemne oathes made, and confirmed to their Kings, Princes, and other governers: according to that exhor­tation made by S. Paule, Rom. 13.1. Let every soule be subiect to the higher powers. It is not a bare, or naked exhortation; it is backed with a good reason, For there is no power but of God; and the powers that are, are ordained of God: it followeth in the secōd verse. Whosoever therefore resisteth the power, resisteth the ordi­nance of God. Whosoever they are that resist power, men in au­thority, princes, rulers, and governours, they resist God, & God will confound them; their infamie shall remaine vpon perpetu­all record for a spectacle to all posterity. What else meaneth the Apostle in the same place, where he saith: They that resist, shall receiue to themselues iudgement?

And here (dearely beloved) I beseech you to beware of Ro­mish Locusts, I meane Iesuits, & Seminary Priests, who are sent [Page 175] from beyond the seas to inveigle you, & to make you vnmind­full, or at least carelesse, of your covenant, confirmed by your sacred oathes, with your redoubted soveraigne. They will tell you that your king is an Hereticke, because he maintaineth not their Romish, new, and vpstart religion: and will therevpon goe about to perswade you, that you are not to keepe your faith with him. It is a Devilish doctrine. They haue learned it from Martin the fift, one of their holy Popes, Cochlaeus Hist. Hussit. lib. 5. Rai­nold. Thes. § 42. pag. 188. Margin. who in his Epistle to A­lexander, Duke of Lituania, saith; Scito te peccare mortaliter, si servabis fidem datam haereticis: Know, saith he, that thou sinnest mortally, if thou keepest thy oath made with heretickes.

If vpon this perswasion you will not bee drawne to breake your oath, which you make a conscience of; then will they fur­ther tell you, that the Pope hath already given you absolution, and a dispensation for your oath. Pope Caus. 15. qu. 6. c. Nos Sāc­torū. Nos eos, qui excommu­nicatis fidelita­te & sacramēto constricti sunt, Apostolicâ au­toritate sacra­mēto absolvinꝰ. Gregorie the seaventh of that name, saith; we by Apostolicall authority do absolue all from their oaths, which they haue given to persons excommunicate. The words are in Gratians decree caus. 15. qu. 6. c. 4. We by Aposto­licall authority do absolue all from their oathes, &c.

But who are excommunicate by Romish exposition? I wil tell you out of the great lawyer Panormitan, not they only, against whom the sentence of excommunication is pronounced. For saith Extra de Iudiciis Cap. Cùm in homine. Cùm est crimen notorium, nullâ est opus decla­ratione sentētiae excommunica­tionis. Panormitan, when the Heresie is publikely knowne, there needeth no pronuntiation of the sentence of excōmunication. And who are such hereticks, as against whom there needeth no pro­nuntiation of the sentence of excommunication? Lib. 1. de justa punit. Haeretic. Alfonsus de Ca­stro, and Instruct. Sacerd. lib. 1. cap. 19. Qui intelligens aliquam sen­tētiam expressê ab ECCLESIA damnatam, eam retinuerit, Hae­reticus pertinax est censendus. To let the Iesuit, will tell vs: that whosoever maintai­neth any doctrine, condemned in the Church of Rome, he is to be ac­counted an obstinate Hereticke.

Well then; all Protestants, Princes, and subiects, maintaining true Christian doctrine, such as is condemned in the Church of Rome, are in Popish account, obstinate Hereticks, and therefore ipso facto, already excommunicate: there needeth no pronuntia­tion of the sentence of excommunication against them. Wherevp­on it followeth, that in every kingdome, where the King is a pro­fessed Protestant, the subiects are already absolued from their oath of allegiance.

I will not in this auditorie further enlarge this point. A point I grant, fitter for the convent of the profound, and learned, then for this place. Wherefore I shut vp this point, beseeching you to suffer a word of exhortation.

Howsoever Pope Apud Gra­tian. Caus. 15. qu. 6. Gregorie the seaventh, that same Magus & Necromanticus praestigiis Dia­bolicis Papatum invasit. Szeged. spec. Pontif. & Vrsin. spec. Iesuit. sorcerer and Cum Mathil­de comitissa oc­cultum habuit commercium. Vrsin Spec. Iesuit. p. 265. adulterer, and Lib. 5. Decret. tit 7. cap. 6. glossa. Nos excommu­nicamus vni­versos haereti­cos, vt absolutos se noverint omni fidelitatis debito, qui iis juramento tenebantur ostricti. Gregorie the ninth, and In Bulla. Absolvimus subditos vincu­lo juramenti, quo Reginae Eli­s [...]bethae cōstricti tenebantur. Pius the fift, and all succeeding Popes shall absolue you from your oath of alle­giance, yet (dearely beloued) beleeue them not. Peter, and the Apostles, Act. 5.29. doe put you in mind, that it is better to o­bey God, then men. And God in his holy word cōmandeth you to be subiect to the higher powers, as you haue already heard, Rō. 13.1. to honour the King, 1. Pet. 2.17. to submit your selues to all manner ordinance of man for his sake, whether it be vnto the King as vnto the superiour, or vnto other governours, verse. 13. You haue taken your oath of allegiance, and sworne obedience to your King; breake not this your covenant with him, that Gods wrath break not forth in fire against you, as it did against these Tyrians, for not remembring the covenant of brethren.

Thus farre by occasion of the first exposition of these words They remembred not the covenant of brethren, that is, they remē ­bred not the covenant, made betweene their King, K. Hiram, and the King of Israel, King Solomon.

Now somewhat of the other exposition. They remembred not the covenant of brethren; that is, they remembred not the co­venant made by nature betweene the Iewes, Israelites, and Edo­mites, brethren lineally descended from two naturall brethren, Iacob and Esau. They knewe full well, that the Iewes and Israe­lites were the issue of Iacob, & the Edomites of Esau; they knew likewise, that the Edomites bore a mortall hatred towards the Iewes, and Israelites; yet sold they the Iewes and Israelites, vnto the Edomites; and are therefore here said not to remember the brotherly covenant.

The man that conspireth mischiefe, and destruction to his brother, is a monster in nature, worthy to be pursued with eter­nall detestation: and whosoever abhorreth not from consen­ting to such a wickednesse, but giueth furtherance, or counte­nance [Page 177] thereto, he is holden in the same impietie. The Edomites sought the destruction of the Iewes & Israelites, & the Tyrians did further them in their bloody designes; the Tyrians there­fore are partakers with the Edomites in the sinne of vnmerciful­nesse. Which sinne is here laid vnto their charge in these words, They remembred not the brotherly covenant. Hence we may take this lesson, ‘It is a thing very distastful, and vnpleasing vnto God, either for brethren to be at variance among themselues, or for others to countenance them in their quarrels.’

Our assent to this truth, the light of nature within vs, doth extort from vs. Of the first part of my proposition, wherein I a­vow it, to be a very distastfull thing vnto God for brethren to bee at variance among themselues, I shall haue fit opportunitie to entreat, whē I shal come to the 11. verse of this chapter, where Edom is reproued for pursuing his brother with the sword.

Of the other part, wherein I doe affirme it, to be an vpleasing thing to God for any to countenance brethren in their quarrels, I will by Gods assistance, speake at this time very briefly.

The advise is good which S. Paule giueth, Ephes. 5.11. Haue yee no fellowship with the vnfruitfull workes of darknesse, but evē reproue them rather. What are the workes of darknesse, but the workes of the flesh? Now in Galat. 5.19. in the Catalogue of the workes of the flesh, we find hatred, debate, wrath, contention. With these therefore we must haue no fellowship, we must reproue thē rather.

Must we haue no fellowship with thē? Must we reproue thē rather? What saith old Adam? What saith flesh and blood to this? Our Gallants of this age can entertaine no such advise: that it may be fulfilled, which our Saviour Christ foretold of the ende of the world, Luk. 21.10. & 16. Nation shall rise against nation, kingdome against kingdome, a father against his sonne, a brother against his brother, a kinsman against his kinsman, and a friend a­gainst his friend.

A fitter remedie for this maladie I find none, then to imitate blessed Abraham. There grew a debate betweene his servants, and the servants of Lot; their heardmen could not agree. What doth Abraham in this case? As the manner of Masters is now adaies? No; he breaketh not out into choler; he saith not: my ser­vants are abused; my cosin LOT his servants doe seeke to crow o­ver them, and to rule the rost, as they list. This is an iniurie to mee their master, and a shame to suffer it. So a man may be made a foole indeed, and counted a wretch, and a dastard of no reputation. Ne­ver will any man care to serue me, if I sticke not better to my men, then so. Such language, as the world now goeth, is very rife a­mong vs.

But Abraham spake not so. Grace was in his face, & mild­nesse in his words. For thus spake he vnto his nephew Lot▪ Gen. 13.8. I pray thee, let there be no strife betweene thee, and me; nei­ther hetweene thy heardmen and my heardmen; for we are brethrē. We are brethren; I pray let there be no strife between vs. Let vs be mindfull of the covenant, wherein nature hath vnited our af­fections; we are brethren: the bond of brotherhood and consan­guinitie, let it moderate our passions: why shall we iarre, and be at odds betweene our selues? Are we not brethren?

An excellent patterne of imitation, for all estates, high and low; rich, & poore; one with another. Noblemen, Gentlemen, Yeomen; all, whosoever may say they are brethren, either in na­ture, or in Christ, and religion, haue in Abraham a patterne for their imitation. We must abstaine, not only from raising strife, and debate our selues, but also from fostering and cherishing it in others. Such was Abrahams choice. Hee would not main­taine his servants against Lots servants: hee tooke it to be farre more credit for him to haue vnitie, and good loue, then the bit­ter effects of the contrarie.

Among the beatitudes Matth. 5. the seaventh is; Blessed are the peacemakers. Blessed are they, who loue concord, regard peace, seeke it, and insue after it. Blessed are they who bestirre thēselues to cherish, & maintaine peace, and concord betweene others. Blessed are they, who doe their best to revnite in loue, [Page 179] such as are fallen out, to make an end of quarrels, and dissentions. Blessed are the peacemakers: the reason is annexed; for they shall be called the children of God, that is, they will by their loue of vnitie, and concord, make it appeare vnto the world, that they are the sonnes of God.

From whence it followeth by an argument from the place of contraries: Accursed are makebates, for they shall be called the children of the Divell. Cursed are they, who are of themselues quarrelsome, and contentious. Cursed are they, who bestirre thē ­selues to cherish, and maintaine strife, & debate in others. Cur­sed are they who doe their best to set at variance, such as haue long lived in peace, and vnitie. Cursed are makebates; I annexe the reason; for they shall be called the sonnes of the Devill, that is, They will by their loue of strife and debate, make it appeare to the world, that they are the sonnes of the Devill.

Now (dearely beloued in the LORD) I beseech you to re­moue farre from you all cogitation, and thought of strife, vari­ance, and debate; & to remember your brotherly covenant. Know yee, that the bond of one body, one spirit, one hope, one God, one faith, one baptisme, is as farre aboue the bond of one father, one mother, one village, one house, and the like, as the spirit is aboue the flesh, spirituall things, aboue carnall, and God aboue man.

I will shut vp this point, with the exhortation of S. Peter, 1. ep. chap. 3.8. Be yee all of one minde; one suffer with another; loue as brethren; be pitifull; be courteous; render not evill for evill, nor re­buke for rebuke: but contrarywise blesse yee; blesse I say, and knowe that you are therevnto called, that yee should be heires of blessing. Thus farre of the thirde part of this Prophecie. Now followeth the fourth.

This is a particular denunciation of a conquest, and desola­tion against the city Tyrus, for her sins. According to this pre­diction it came to passe saith Drusius, either in the warre of Sal­manassar against the Tyrians, or in the warre of Nabuchodono­sor. Yet this he affirmeth not. Nabuchodonosor besieged Tyrus [Page 180] three yeares and three moneths, & then tooke it: so saith Winc­kleman out of Iosephus, lib. 1. contra Appionem: the Latine co­pies of Iosephus, which I haue seene, make mention of the con­tinuance of this siege for thirteene yeares.

The Greeke copy hath nothing of the continuance of it. For therein I read only; that when Thobalus was king, Nabuchodo­nosor besieged Tyrus. This was about the yeare of the world, 3345. Tyrus after this was reedified, and did flourish. But shee was in her pride againe besieged, and taken by Alexander the great in the yeare of the world, 3632. And lōg since, A.C. 1290 she was sacked, and levelled with the ground, by Alphix then Sultan of Egypt. Thus hath Gods hand beene strong & prevai­ling against Tyrus, according to the tenour of this prophecie. The very words whereof, you haue heard before expounded, in the fourth, and seaventh verses of this chapter.

Now I pray you only recount with me such heads of doctrine as heretofore haue beene observed out of these words: There­fore will I send a fire, &c. Wherein three circumstances are to be observed. 1. The punisher. 2. The punishment. 3. The pu­nished.

The first circumstance is the punisher, the LORD: For thus saith the LORD, I will send] The doctrine is, ‘It is proper to the Lord to execute vengeance vpon the wicked for their sins.’

The second circumstance is the punishment, and that is by fire: I will send a fire] The doctrine is, ‘The fire, and all other creatures are at the Lordes commaunde­ment, to be employed by him in the punishment of the wicked.’

The third circumstance is the punished, the wals and palaces of Tyrus: I will send a fire vpon the wals of Tyrus, and it shall de­voure the palaces thereof.

First, must the glorious city Tyrus be destroied? The doctrine is: No munition can saue that city, which God will haue destroyed.

Secondly, must the Wals of Tyrus bee devoured with the fire of Gods displeasure? The doctrine is, ‘It is the good blessing of God vpon a kingdome, to haue wals, [Page 181] strong holds, munitions, fortresses, and bullwarkes for a defense against enimies.’

Thirdly, must the palaces of Tyrus be consumed with the fire of Gods anger? The doctrine is, ‘God depriveth vs of a great blessing when he taketh from vs our dwelling houses.’

Of these doctrines, and their severall vses, I haue hereto­fore in this place at large entreated. Wherefore let this which hath beene now spoken, suffice for my present expositi­on of this prophecie a­gainst Tyrus.

IN this burdensome prophecy against E­dom I obserue two parts.

• 1 A preface. Thus saith the LORD.
• 2 A prophecie. For three trāsgressions of Edom, &c.

In the Prophecie I obserue foure parts.

• 1 A generall accusation of the Edomites: For three transgressions of Edom, and for foure.
• 2 The Lords protestatiō against them. I will not turne to it.
• 3 The description of the sin, by which they offended, in foure branches.
  • 1 He pursued his brother with the sword.
  • 2 He cast of all pitie.
  • 3 His anger spoyled him evermore.
  • 4 His wrath watched him alway.
• 4 The declaration of the punishments to be inflicted vpon Edom, verse the 12. Therefore will I send a fire vpon Teman, & it shall devour the palaces of Bozrah.

The preface, Thus saith the LORD, challengeth your atten­tion. The two first parts of the Prophecie, the accusation of the Edomites, and Gods protestation against them, in these words: For three transgressions of Edom and for foure, I will not turne to it, may giue you occasion to recount, and remember a doctrine, already the third time recommended to your religious consi­derations.

Mel satietatem gignit. It is an old saying: A man may eate too much hony. What? One lesson so often? No variety? I could answere with a Greeke Proverbe; [...]: that good and wholsome lessons may well bee commended to you twise, and thrise, many times, and yet should you not dislike it.

But for the present I proceede to the thirde part of this pro­phecie, wherein is described Edoms sin. Of this part are foure branches.

1 He did pursue his brother with the sword] wherein obserue

• 1 A pursuer: Edom.
• 2 The pursued: His brother.
• 3 The manner of pursuite; With the sword. Edom did pursue his brother with the sword.

Edom] Esau, Iacobs brother, and Isaacs son by his wife Gen. 25.21. Re­bekah, for selling his birthright for a messe of red broath, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Iacob with a deadly hate; so did the posterity of Esau, the posterity of Iacob: the Edomites were evermore most maliciously bent against the Israelites. Edom is the pursuer, in his owne person, & in his po­steritie.

The pursued is Edoms brother, Iacob, surnamed Israel, & his posterity, the Iewes and Israelites.

Edom pursued his brother with the sword] Bello, & armatâ ma­nu, by warre, and bands of souldiers, saith Drusius. Esau hated his brother Iacob, because of the blessing, wherewith his father blessed him, and therevpon in heart vowed his death. For thus [Page 184] thought Esau in his mind, Gen. 27.41. The daies of mourning for my father will come shortly, then will I slay my brother Iacob. Iacob to asswage his brother Esau's fiercenes, fled Gen. 27.44. to his vncle Laban in Mesopotamia, with whom hee lived Gen. 31.38. twentie yeares: which time expired, Iacob vpon God his admonishment retur­ned into the Gen. 31.3. land of his fathers. A man would haue thought twentie yeares time sufficient for any one to haue forgotten, or at least to haue disgested a displeasure. Twentie yeares were not enough for Esau; so immortall was his hatred. After twentie yeares, as Iacob returned from Mesopotamia, Esau went against him with foure hundred men, Gen. 33.1.